Sifra 7.0.6

Metzora, Chapter 3

1) "For as the sin-offering is the guilt-offering, for the Cohein": Just as the sin-offering comes from chullin (what is mundane [and not from second-tithe]), in the daytime, and (whose blood is sprinkled) with the right hand, so, the guilt-offering. Just as the sin-offering requires a vessel (for the collection of the blood), so, the guilt-offering. Just as (with) the sin-offering, the blood (sprinkled on) the altar permits it (to be eaten by the Cohein), so, (with) the guilt-offering, the altar blood permits it (to be eaten by the Cohanim). If so, let us say: Just as the blood of a sin-offering is applied above (the red line on the altar), so, the blood of this guilt-offering; it is, therefore, written (of guilt-offerings, Vayikra 7:2): "It is holy of holies … and its blood shall he dash on the altar roundabout," to include all of the guilt-offerings, along with the guilt-offering of the leper, as requiring their blood to be applied below (the red line).

2) (Vayikra 14:14) ("And the Cohein shall take from the blood of the guilt-offering, and the Cohein shall place it on the tnuch of the right ear of the one to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot.") I would not know which (placing) takes precedence, that of the altar or that of the thumb. From "it is for the Cohein" (Vayikra 14:13), we infer that what validates (the flesh) for the Cohein takes precedence. What do we find to validate (the flesh) for the Cohein? The altar — the altar takes precedence. "it (is for the Cohein"): to exclude one that he slaughtered not for its sake. "holy of holies": to include the log of oil of the leper (as reverting to the Cohein after the applications as the sin-offering and the guilt-offering). "it (is holy of holies"): to exclude (from validity oil) which is lacking the least amount (from the log).

3) (Vayikra 14:14): "And the Cohein shall take": I might think in a vessel. It is, therefore, written "And the Cohein shall take" - "and the Cohein shall place" Just as the placing is by the Cohein himself (without a vessel), so the taking is by the Cohein himself.

4) I might then think that (placing the blood) on the altar requires the hand (alone, without a vessel); it is, therefore, written "For as the sin-offering, so is the guilt-offering for the Cohein" — Just as a sin-offering requires a vessel, so a guilt-offering requires a vessel. We find, then, that two Cohanim receive the blood: one, in a vessel; the other, in his hand. The first comes and sprinkles it on the altar; the second comes (and applies it) to the leper. And the leper, (who already had immersed on the seventh day) immerses (again on the eighth day) in the lepers' chamber (and) comes and stands in the gate of Nikanor. R. Yehudah says: He did not require immersion(on the eighth day) for he had already immersed (on the seventh day and was clean with the setting of the sun) in the evening.

5) "and he shall place it on the tnuch": I might think that the very inside ("toch") were meant; it is, therefore, written "nuch" (the "n" within the word "tnuch" diminishing the "insideness" of "toch"). If so, I might think that the upper tip of the ear were intended; it is, therefore, written (in effect) "toch nuch" ("the inside of the nuch"). How is the effected? (He places it) on the middle partition (beneath the tip, i.e., the anti-helix).

6) (Vayikra 14:15) ("And the Cohein shall take from the log of oil, and he shall pour onto the Cohein's left palm.") "from the log of oil and he shall pour": If the log (vessel) lacks the necessary amount, (some of it having spilled): If before he poured it (on the Cohein's left palm), he may refill it; if after, he must bring another (log, the service) having begun. These are the words of R. Akiva. R. Yishmael says: If the log lacks before he places it (i.e., before he sprinkles [viz. Vayikra 14 verse 16]), he may refill it, (the service not considered as having begun until he sprinkles); if after, he must bring another (log, the service) having begun.

7) "and he shall pour onto the Cohein's left palm": It is a mitzvah (for one Cohein) to pour into another Cohein's palm; but if he pours into his own palm, it is valid." (Vayikra 14:16) ("And the Cohein shall dip his right finger from the oil on his left palm, and he shall sprinkle from the oil with his finger seven times before the L–rd.") "And he shall dip": and not wipe (the palm).

8) "And he shall dip … and he shall sprinkle": For every sprinkling a (separate) dipping. It is written here "his finger," and elsewhere (Vayikra 4:6), "his finger." Just as "finger" here indicates the most adroit ("meyumeneth") finger on his right hand, (this being the thrust of ("finger hayemanith"), so "his finger" there indicates the most adroit finger on his right hand (i.e., the index finger).

9) "and he shall sprinkle from the oil with his finger seven times before the L–rd": We are hereby apprised that he dips and sprinkles seven times in the direction of the holy of holies.

10) (Vayikra 14:17) "And from the rest of the oil which is on his palm, the Cohein shall place … upon the blood of the guilt-offering": (Is the meaning that the blood precede the oil, or that if blood is there, he shall place (the oil), and if blood is not there, he shall not place (the oil)? It is, therefore, written (Vayikra 14:28) "upon the place of the blood of the guilt-offering." It is not the blood which is the decisive factor, but the place.

11) If he lacks a (right) thumb, a (right) big toe, or a (right) ear, he can never be cleansed. R. Eliezer says: He places it on its side. R. Shimon says: If he places it on the left, it is valid.

12) (Vayikra 14:18) "And what is left over of the oil which is on the palm of the Cohein, he shall place on the head of the one who is to be cleansed. And the Cohein shall atone for him before the L–rd.": If he placed it (on his head), it atones. If he did not place it, it does not atone. These are the words of R. Akiva. R. Yochanan b. Nuri says: It (the blood) is the left-over of a mitzvah. Whether or not he placed it, it atones — but it is considered as if he had not atoned (in the choicest manner).

13) (Vayikra 14:19) ("And the Cohein shall offer up the sin-offering, and he shall atone for the one to be cleansed from his uncleanliness, and after he shall slaughter the burnt-offering.") "And the Cohein shall offer up the sin-offering.": All of its attendant activities must be with express intention for a sin-offering. "And the Cohein shall offer up the sin-offering and he shall atone.": What is the intent of this? (i.e., The next verse concludes "and the Cohein shall make atonement for him and he shall be clean.") Because it is written (Vayikra 14:20) "And the Cohein shall offer up the burnt-offering and the meal-offering upon the altar," I might think that they are all indispensable (for his eating consecrated food). It is, therefore, written "And the Cohein shall offer up the sin-offering and he shall atone," whereby we are taught that his atonement is effected by the sin-offering. "and he shall atone for the one to be cleansed from his uncleanliness.": From his (leprosy) uncleanliness, and not from his (leprosy) uncleanliness and his zav (genital discharge) uncleanliness. "and after he shall slaughter the burnt-offering.": after this act (of sprinkling the blood of the sin-offering).

14) (Vayikra 14:20) "And the Cohein shall offer up the burnt-offering and the meal-offering upon the altar, and the Cohein shall make atonement for him, and he shall be clean." "And the Cohein shall offer up the burnt-offering": even if he had not slaughtered it expressly as such. "And the Cohein shall offer up the burnt-offering": even if he had slaughtered it before the sin-offering. "And the Cohein shall offer up the burnt-offering": We are hereby taught that the (burning of the) limbs of the burnt-offering precedes that of the devoted portions of the sin-offering. R. Shimon said: The sin-offering is like the defense attorney that comes to conciliate (the Judge). Once He has been conciliated, the gift (i.e., the burning of the limbs) follows.