1) (Vayikra 17:2) ("Speak to Aaron and to his sons and to all the children of Israel and say to them: This is the thing that the L–rd has commanded, saying:") This teaches us that the children of Israel are commanded not to slaughter and bring an offering outside (the Temple court), but not gentiles. And, what is more, a gentile is permitted to build a bamah (a temporary altar) in all places and to offer sacrifices to Heaven. If (it were written only) "the children of Israel," I would know (that this applies) only to the children of Israel. Whence do I derive (that it applies also) to proselytes and bondsmen? From "and say to them." I might thing that (only) Israelites, who are commanded against offering sacrifices within (viz. Bamidbar 18:4), are commanded against slaughtering outside; but Aaron and his sons, who are not commanded against offering sacrifices within, are not commanded against slaughtering outside. It is, therefore, written ("Speak to) Aaron and to his sons." Whence is it derived that the heads of tribes are included here? It is written here "This is the thing," and elsewhere (Bamidbar 30:1, in connection with vows,) "This is the thing." Just as there, the heads of tribes (are specified), here, too, the heads of tribes (are intended). And just as here, Aaron and his sons and the children of Israel (are specified), so, there, Aaron and his sons and the children of Israel (are intended — See Nedarim 78b). 2) "This is the thing that the L–rd has commanded": We are hereby taught that this section was stated (by Moses to Israel) word for word. This tells me only of this section alone. Whence do I derive that it applies to all of the sections? From "This is the thing that the L–rd has commanded" (i.e., He has commanded that it serve as an archetype (binyan av) for all of the sections. 3) (Vayikra 17:3) ("A man, a man, from the house of Israel, who slaughters an ox, or a lamb, or a goat in the camp, or who slaughters outside the camp,") I might think that if he slaughtered a sin-offering in the south (of the azarah [the camp of the Shechinah], instead of in the north, as prescribed), he would be liable; it is, therefore, written "outside the camp" (and the above is not outside the camp.) If "outside the camp" (alone) were written, I might think (that he was not liable) until he slaughtered outside of the three camps. Whence do I derive (that he is liable) even if he slaughtered in the camp of the Levites? From "in the camp." If "in the camp" (alone were written), I might think that even if he slaughtered a sin-offering in the south (of the camp of the Shechinah), he would be liable. It is, therefore, written "outside of the camp." Just as "outside of the camp" is distinguished by being out of bounds for the slaughtering of any sacrifice, so ("in the) camp" refers to a camp that is out of bounds for the slaughtering of any sacrifice, to exclude one's slaughtering (a sin-offering) in the south (of the camp of the Shechinah), which is kasher for the slaughtering of lower order offerings. 4) I might think that only one who slaughters a beast is liable (for kareth). Whence do I derive the same for one who slaughters a bird? From "or who slaughters." I might think that one who "pinches" a bird is liable, and that this would follow a fortiori, viz.: Now if for shechitah, which is not its valid mode (of slaughtering) within, he is liable outside, then for melikah (pinching), which is its valid mode within, how much more so should he be liable for it outside! It is, therefore, written "who slaughters" (lit., who performs shechitah). He is liable for shechitah, but not for melikah. 5) (Vayikra 17:4) ("And to the door of the tent of meeting he did not bring it to present as an offering to the L–rd before the sanctuary of the L–rd, blood shall it be reckoned to that man; he has spilled blood, and that man will be cut off from the midst of his people.") I might think that one who slaughtered chullin (an unconsecrated animal) within were liable, and that this would follow, a fortiori, viz.: If for consecrated animals, which had a time of fitness for being slaughtered outside (before they were consecrated) — If for them one is liable if he slaughters them outside, then for chullin, which never had a time of fitness for being slaughtered within — how much more so should he be liable if he slaughters them within! It is, therefore, written "as an offering." He is liable for an offering, but not for chullin. 6) If "as an offering," I would think that there was liability for (the slaughtering outside of animals dedicated to) Temple maintenance. It is, therefore, written "and to the door of the tent of meeting he did not bring it" — which excludes the above, which are not brought to the door of the tent of meeting. 7) I would then exclude (animals dedicated to) Temple maintenance, but I would not exclude an animal that sodomized a man or one that was sodomized, an animal devoted to idolatry, one that was an object of idol worship, an exchange (for an animal inappropriate for an offering), the hire (of a harlot), an admixture (kilayim), a treifah, one of Caesarian birth, turtle-doves whose time (for offering) has passed, and animals with permanent blemishes. It is, therefore, written "to present" — those which are fit to present — to exclude those which are not fit to present. I would then exclude those which are not fit to present, but I would not exclude the sent-away he-goat. It is, therefore written "to the L–rd," those which are designated for the L–rd, to exclude those (like the sent-away he-goat) which are not designated for the L–rd. 8) I would then exclude those which are not designated for the L–rd; but I would not exclude a burnt-offering before its time (for sacrifice) or a sin-offering whether by virtue of its own (present) state or that of its owners (e.g., if the owner were a zav), and turtle-doves whose time had not yet arrived, and those with temporary blemishes. It is, therefore, written "before the sanctuary of the L–rd," those which are fit to be offered now — to exclude those who will be fit only later. R. Shimon says: They render one liable for transgression of a negative commandment.
Sifra Acharei Mot Section 6
Tap any verse to see what it echoes — and start a chain or echo from it.