1 (Vayikra 4:28): "If his sin becomes known to him (wherein he sinned"): And not if others tell him. I might think even if he does not refute (them); it is, therefore, written (to negate this): "if it becomes known." 2) "then he shall bring as his offering a kid of goats, a female without blemish": Whence is it derived that it must be of the first year? It follows viz.: He brings a sin-offering, and a leper brings a sin-offering. Just as the sin-offering of the leper is of the first year, so, this. — No, this may be so with the sin-offering of a leper, which requires libations, as opposed to this, which does not. — This is refuted by the Nazirite's sin-offering, which does not require libations, yet must be of the first year. — No, this may be so with the Nazirite's sin-offering, which has other "bloods" (i.e., offerings) along with it, as opposed to this, which does not. — This is refuted by the idolatry sin-offering, which does not have other "bloods" along with it, yet must be of the first year. — No, this may be so with the idolatry sin-offering, which is fixed (i.e., it must be a she-goat), as opposed to this, which is not fixed (i.e., it may be a lamb); and since it is not fixed, I might say that it need not be of the first year; it is, therefore, written (Bamidbar 15:29): "One law shall there be for you for him who does unwittingly." All unwitting sin-offerings are being compared to (that for) idolatry. Just as the idolatry sin-offering must be of the first year, so, this. — But (why not say): Just as the idolatry sin-offering is a she-goat, so, this, (the first-year requirement,) applies to a she-goat (and not to he-goats). — "shall be" (is superfluous) — to include (in the first-year requirement) the festival he-goats; "for you" — to include the idolatry he-goats (of the congregation); "for him who does" — to include the he-goat of the nassi. 3) (Vayikra 4:29): "And he shall place his hand on the head of the sin-offering: to include the idolatry sin-offering (of the individual) as requiring semichah. "and he shall slaughter the sin-offering in the place of the burnt-offering:" It must be slaughtered in the north. "in the place of the burnt-offering. And he shall take": (The juxtaposition) indicates that the blood must be received in the north — whence it was derived: If he slaughtered it in the north and received it in the south; in the south, and he received it in the north, it is pasul. It must be slaughtered in the north and (the blood must be) received in the north. 4) "and all of its [remaining] blood he shall pour (at the base of the altar."). And above (Vayikra 4:25) it is written: "and its [remaining] blood he shall pour" — whence it is derived: a sin-offering whose blood was received in four vessels, from each of which he applied (blood at a different corner of the altar) — how do we know that they are all poured out at the foundation, (and not just the first, which effects atonement)? From: "and all of its blood he shall pour." 5) I might think that this were so even if he made the four applications from one vessel; it is, therefore, written: "and its [remaining] blood he shall pour." How so? It is poured out at the base, and the others, into the amah (a sewage duct in the Temple) 6) R. Eliezer b'R. Shimon says: Whence do we derive that even if he made all four applications from one vessel (of the four), that they are all poured out at the base? From: "and all of its blood he shall pour." 7) "And all of its fat he shall remove, as the fat was removed from the sacrifice of the peace-offerings." What is removed in the sacrifice of the peace-offering? The fat that is an even layer, membranous, and easily peeled, and the two kidneys and the lobe. Here, too, (the same is removed). 8) (Vayikra 4:26): "And the Cohein shall make atonement for him, and it shall be forgiven him."): "And he shall make atonement for him": (This teaches us that) the atonement must be expressly for him (the owner of the offering), that he not atone for two at one time (by mixing the blood of two offerings), and that the Cohein (performing the service) may atone for himself (i.e., It is not necessary that another Cohein perform the service for him.) "and it shall be forgiven him": his sin is not left "suspended" until Yom Kippur, (but he is forgiven completely). I might think that even if he (the Cohein) "sat" and did not offer it (the owner nevertheless receives atonement); it is, therefore, written ("and it shall be forgiven) him" (i.e., only him for whom the service has been performed.) 9) (Vayikra 4:32): "And if a lamb he brings as his offering for a sin-offering": R. Shimon says: "Lambs" precede "goats" in all other places. I might think this is so because they are preferred to them. It is, therefore, written: "If a lamb he brings as an offering for his sin-offering" (after "goats" [Vayikra 4:28]), to teach that they are equivalent. 10) "Turtle-doves" precede "young pigeons" in all other places. I might think this is so because they are preferred to them. It is, therefore, written (Vayikra 12:6): "and a young pigeon or a turtle-dove as a sin-offering," to teach that they are equivalent. "father" precedes "mother" in all places. I might think this is so because the honor of one's father is above that of his mother; it is, therefore, written (Vayikra 19:3): "A man, his mother and his father, you shall fear," to teach that they are equivalent (in this regard). But the sages have said: The father takes precedence to the mother in all instances, for both he and his mother are obliged to honor his father.
Sifra Chovah Chapter 10
Tap any verse to see what it echoes — and start a chain or echo from it.