Sifra 9.0.15

Acharei Mot, Chapter 9

1) I might think that I exclude (from kareth liability outside slaughtering of) a burnt-offering before its time by virtue of the state of its owners (e.g., zav) the guilt-offering of a Nazirite (in that state) and the guilt-offering of a leper that were slaughtered not for the sake of an offering (lo lishmah); it is, therefore, (to make them liable for such outside slaughtering) written "ox" — in any event; "lamb" — in any event; "goat" — in any event, (since the owners, even in their unfit state, are fit to slaughter them as donative offerings). "blood shall it be reckoned to that man": and not to his sender, (there being no "emissary" for transgression). "he has spilled blood": one who slaughtered is liable; two (holding the knife) who slaughtered are not liable.

2) For (without this verse) would it not follow (otherwise) a fortiori, viz.: If in a place (i.e., on the outside), where one who offers up (a consecrated animal) for a profane purpose is not liable (to kareth for offering up on the outside), two who offer up (for the L–rd) are liable — then in a place (i.e., on the outside), where one who slaughters (a consecrated animal) for a profane purpose, is liable (to kareth for slaughtering on the outside), how much more so should two who slaughtered (for the L–rd) be liable! It is, therefore, written "he has spilled blood" — One who slaughters is liable; two who slaughtered are not liable. "and that man will be cut off": the man, and not the congregation. "that man": and not one who is constrained, and not one who is unwitting, and not one who is mistaken. "from the midst of his people": And not his people (i.e., his people will not be cut off). His people remain at peace.

3) Until here (Vayikra 17:5) Scripture speaks of consecrations which were dedicated at the time that bamoth (temporary altars) were interdicted and he offered them outside (instead of within), their punishment being stated (to be kareth). Where is the exhortation against this? In (Devarim 12:13) "Take heed unto yourselves lest you offer up your burnt-offerings in every place that you see. (Devarim 12:14) "but in the place, etc."

4) From this point on Scripture speaks of consecrations which were dedicated at the time of the permissibility of bamoth and which were offered at the time when bamoth were forbidden, viz. (Vayikra 17:5) "So that the children of Israel bring their sacrifices which they sacrifice" — sacrifices which had been permitted to them before. "in the open field": We are hereby taught that all who sacrifice on a bamah (at the time when bamoth were permitted) are accounted as sacrificing in the field.

5) (Vayikra 17:5) "and they shall bring them to the L–rd": This is the positive commandment. Where is the negative commandment? In (Vayikra 17:7) "And they shall sacrifice no more their sacrifices to the satyrs, after which they go astray." And I would not know which sacrifices were offered up on a bamah; it is, therefore, written (Vayikra 17:7) "peace-offerings." This tells me only of peace-offerings. Whence do I derive burnt-offerings for inclusion? From "sacrifices of (peace-offerings.")

6) But perhaps I should include sin-offerings and guilt-offerings. It is, therefore, written (to show that they are not included) "them." Why do you see fit to include these and to exclude the others? After Scripture includes it excludes. It is written "peace-offerings": Just as peace-offerings are distinctive in being brought as vow or gift, so I include only that which is brought as vow or gift, i.e., meal-offerings and Nazirite offerings. These are the words of R. Meir. The sages say: Only burnt-offerings and peace-offerings are offered up on a bamah.

7) (Vayikra 17:6) ("And the Cohein shall sprinkle the blood on the altar of the L–rd at the door of the tent of meeting, and he shall cause the fat to smoke, a sweet savor to the L–rd.") "And the Cohein shall sprinkle the blood on the altar of the L–rd": There is sprinkling of blood by a Cohein on the altar and there is no sprinkling of blood by a Cohein on a bamah, but even proselytes, women, and bondsmen are kasher for (officiating at) a bamah. "on the altar of the L–rd at the door of the tent of meeting": There was no "altar of the L–rd" on a bamah, but even if he sacrificed on a rock or a stone it was valid. These are the words of R. Meir. R. Shimon says: It was not valid unless he built a kind of altar and sacrificed thereon. "and he shall cause the fat to smoke, a sweet savor to the L–rd.": There is no "sweet savor" on a bamah.

8) (Vayikra 17:7) "And they shall sacrifice no more their sacrifices to the satyrs (se'irim)": "se'irim" are shedim (demons), viz. (Isaiah 13:21) "And se'irim will dance there." "after which they go astray": to include other forms of idolatry. "an everlasting statute": for the Temple.

9) "shall this be": at this time (when there is no Temple). "throughout their generations": continuously.