Sifra 11.0.14

Emor, Chapter 7

1) "you shall not present": If (the meaning is) that you shall not designate as sacred, this is already stated above (Vayikra 21:20). Its intent must be, then, that you shall not slaughter.

2) "you shall not present these to the L–rd.": These you shall not present, but you may present animals designated as sacred with which work was done.

3) (For, without the verse) it would follow otherwise, a fortiori, viz.: If the red heifer, which is not invalidated by a blemish is invalidated by having been worked with, then offerings, which are invalidated by blemishes, how much more so should they be invalidated by having been worked with! It is, therefore, written "These" — These you shall not present (as offerings), but you may present animals which have been worked with.

4) "and a fire-offering you shall not make": This refers to (the smoking of) the fats (of a blemished animal). This tells me only of all of them. Whence is (the prohibition against smoking even) part of them derived? From "of them." "on the altar": (to include in the prohibition) the blood (of a blemished animal. "to the L–rd": to include the sent-away he-goat (of Yom Kippur as being invalidated by a blemish.)

5) (Vayikra 22:23) ("And an ox or a lamb, sarua or kalut, a gift you may make it, and as a vow it shall not be accepted.") Whence is it derived that all of the disqualifiers of ox and lamb render them unacceptable (as offerings)? From (the superfluous) "And an ox or a lamb" — to include all disqualifiers of ox and lamb (as rendering them unacceptable as offerings).

6) sarua: an animal whose thigh has come out of joint. "and kalut": one whose hooves are fused (and not split), as those of an ass. "a gift you may make it": For Temple maintenance. And whence is a vow derived (as similarly permissible)? From "and as a vow." I might think (that it is permissible) even for the altar (i.e., as an offering); it is, therefore, written "it shall not be accepted." This tells me only of a vow. Whence do I derive the same for a gift? (— It is understood as if it were written) "and as a vow and as a gift (for the altar) it will not be received." Rebbi says: It is derived from its context (that altar offerings are being referred to), it being written "and as a vow it shall not be accepted." And which holy thin effects acceptance? The altar (offerings), as it is written (in that context, Vayikra 1:4, "and it shall effect acceptance for him and make atonement for him.")

7) "a gift you may make it": "It you may make a gift, but you may not make an unblemished animal a gift for Temple maintenance.

8) From here they ruled: If one designates an unblemished animal for Temple maintenance, he transgresses a positive commandment. Whence is it derived that he also transgresses a negative commandment? From (Vayikra 1:17): "And the L–rd spoke to Moses lemor" (also construable as "lo amar" ["He said not"]. These are the words of R. Yehudah. The sages say: There is no transgression here of a negative commandment.

9) (Vayikra 22:24) ("And one [whose testicles are] bruised, or crushed, or torn, or cut, you shall not present to the L–rd; and in your land you shall not do this.") "or bruised, or crushed, or torn, or cut": All of these refer to the testicles. These are the words of R. Yehudah. R. Eliezer says: All of these refer to the organ. R. Yossi says: "bruised or crushed," to the testicles; "torn or cut," to the organ.

10) "you shall not present": This is as R. Yossi b. R. Yehudah said: If this (not "present") refers to not designate (a blemished animal) as sacred, this has already been stated; if not to sprinkle the blood, this has already been stated; if not to slaughter, this has already been stated; if not to smoke (all of) the fats, this has already been stated; if not to smoke part of it, this has already been stated. It must be stated here, then, only (to teach us) not to receive the blood.

11) "you shall not present": This tells me only of presenting (a blemished animal as an offering). Whence is derived the prohibition of making (a blemish)? From "you shall not do this." This tells me only of (blemishing) unblemished animals. Whence do I derive (the same for already) blemished animals? ?instances? This tells me only of a beast, unblemished or blemished. Whence do I derive (the same for) a bird and an animal? From "in your land." This tells me only of your land. Whence do I derive (that the same obtains) outside of your land? From "you shall not do this" — wherever you are. Chanina b. Chachinai says: Whence do I derive (the same for) a man? From (the exegetical construction) "and in you" ("uvachem") [a combination of the first two letters (vav beth) and the last two letters (chaf mem) of "uvearzechem."]

12) (Vayikra 22:25) ("And from the hand of a gentile you shall not present the bread of your G d of all these, for their corruption is in them; a blemish is in them; they will not be acceptable for you.") Whence is it derived that shekalim (coins for communal offerings) are not accepted from idolators? From "And from the hand of a gentile you shall not present the bread of your G d." This tells me only of daily offerings, which are called "bread," as it is written (Bamidbar 28:2) "My offerings, My bread for My fires." Whence do I derive the same for the other communal offerings? From "of all these." Whence is it derived that females are subject to (the interdict against) sterilization? From "for their corruption is in them; a blemish is in them." R. Yehudah says: "in them" (masculine) — Females are not subject to (the interdict against) sterilization. "for their corruption is in them; they will not be acceptable." We are hereby taught that they do not effect acceptance (i.e., atonement).