Sifra
Acharei Mot, Chapter 10
Acharei Mot, Chapter 10
1) (Vayikra 17:8) ("And to them shall you say: A man, a man, from the house of Israel, and from the strangers that shall dwell in their midst, who shall offer up a burnt-offering or a sacrifice,") "And to them shall you say": in respect to the foregoing. "Israel": (the congregation of) Israel; "strangers": proselytes; "that shall dwell": to include the wives of proselytes. "in their midst": to include women and bondsmen.
2) If so, why is it written "a man, a man"? To include two who offered up (together as liable). These are the words of R. Shimon. R. Shimon said: For (without a verse) it would follow (otherwise) a fortiori, viz.: If in a place (i.e., on the outside), where one who slaughters (a consecrated animal) for a profane purpose is liable (kareth), two who do so are not liable, then in a place (i.e., on the outside), where one who offers (a consecrated animal) for a profane purpose is not liable, how much more so should two who offer it up not be liable! It is, therefore, written "a man, a man," to include two (as being liable). R. Yossi says: (It is written [Vayikra 17:9]) "then that (man shall be cut off") — one who offered up is liable; two who offered up are not liable.
3) "who shall offer up a burnt-offering": This tells me only of a burnt-offering. Whence do I derive the same for the devoted portions of a sin-offering and of a guilt-offering and of holy of holies (the atzereth lambs) and of lower order offerings? From ("or a) sacrifice." And whence do I derive the same for (the sprinkling of) the blood (on the outside)? From "or a sacrifice."
4) (Vayikra 17:9) ("and not bring it to the door of the tent of meeting to offer it up to the L–rd, then that man shall be cut off from his people.") Whence is the same derived for the fistful and the frankincense and the incense and the meal-offering of the Cohanim and the meal-offering of the anointed Cohein and the libation meal-offering and the three logs of water and the three logs of wine? "and he did not bring it to the door of the tent of meeting." There is liability for all that is brought to the door of the tent of meeting.
5) This tells me only (of offerings) which are fit (to be offered up ab initio). Whence do I derive the same for offerings which are not fit (ab initio, but are not taken down from the altar once they have been brought up), such as: (offerings where there was) undue delay (between sprinkling of the blood and smoking of the devoted portions) and (an offering) leaving (the sanctuary precincts), and (an offering that became) tamei, and one that was slaughtered outside of its (fit) time or place, and one whose blood was received and sprinkled by one unfit to do so, (their devoted portions now being offered up on the outside), and offerings (whose blood was to be) applied below (the red line), which was applied above, or those (whose blood was to be) applied above, which was applied below, or which was to be applied within, and was applied on the outside, or which was to be applied on the outside, and was applied within, and a Pesach or a sin-offering slaughtered not for their sakes, (and their blood or their devoted portions now being offered on the outside)? It is, therefore, written (to include liability for the foregoing) ("and to the door of the tent of meeting) he does not bring to make it" — (he is liable for) anything which is accepted ("for making") in the tent of meeting.
6) "and he shall be cut off": and he is liable (separately) for both the slaughtering and the offering (if he did both outside). R. Yossi Haglili says: If he slaughtered it within and offered it (outside), he is liable; if he slaughtered it outside and offered it outside, he is not liable (for the offering), for he offered something unfit. They said to him: (But) also if he slaughtered it within and offered it outside, since he took it out, it is unfit, (and he should not be liable for the offering — in spite of which Scripture made him liable. In your instance, too, Scripture made him liable.)
7) Rebbi says: "What the sages say is no refutation of R. Yossi, for) if he slaughters within and offers outside he is liable (for the offering) because he had a time of validity (for offering it within after he slaughtered it, as opposed to slaughtering outside and offering outside, where he had no time of validity. R. Elazar b. Shimon says (in the same vein): If he slaughters within and offers outside he is liable, for the altar would accept it, (if it were returned within), as opposed to slaughtering outside and offering outside, where the altar would not accept it. (A similar instance, viz. Vayikra 7:20:) One who is tamei, if he ate consecrated food, whether it is tamei or tahor, he is liable. R. Yossi Haglili says: If he ate (consecrated food that was) tahor, he is liable; if he ate tamei, he is not liable, for he only ate something that was tamei (and not "consecrated.") He said to him: (But, according to your reasoning, also one who is) tamei who ate tahor — once he touched it, he renders it tamei, (and he should not be liable), and a tahor who eats tamei should not be liable, for there is liability only for tumah of one's body (and not for that of the animal)! (See Zevachim 43b)
8) I might think that one who offered up (outside) less than an olive-size of a burnt-offering, of the devoted portions, of the fistful, of three logs of wine, would be liable; it is, therefore, written ("to make) it" — he is liable for a whole and not for a part.
9) I might think that one were liable if he offered up (outside) flesh of a sin-offering, of a guilt-offering, of holy of holies, of lower order offerings, of the left-overs of the omer (after the fistful), of the two breads, of the show bread, of the left-overs of meal-offerings — It is, therefore, written "a burnt-offering," which is designated for the flames (of the altar), excluding the above, which are not thus designated.
10) I might think that one were liable (for performing on the outside) pouring the oil (upon the meal-offering), mixing (it with oil), breaking it into pieces, salting, waving, presenting, arranging the table, cleansing the lamps, taking the fistful, and receiving blood — It is, therefore written "who shall offer up," offering up being the culmination of the service — excluding the above, which are not the culmination of the service.
11) "then that man shall be cut off": and not the congregation. "that man": one who offered up is liable; two who offered up (together) are not liable. These are the words of R. Yossi. R. Shimon says: "a man, a man" — to include two. If he offered up (on the outside), and (after an interval) offered up again, and then again, he is liable for each act of offering These are the words of R. Shimon. R. Yossi says: He is not liable until he offers it up on the head of the altar. R. Shimon says: He is liable even if he offers it up on a rock or a stone. (See Chapter 9:7)