Sifra Tzav Chapter 17

¹1) R. Elazar b. R. Shimon says: A (Cohein) tvul yom (one who immersed in the daytime, and becomes clean at sunset) came and said to (another) Cohein: Give me of the meal-offering (of an Israelite) to eat it (tonight). The Cohein: Now if in a place (i.e., an instance) where you are "strong," in your sin-offering, (i.e., a Cohein who is liable for a sin-offering may bring it at any priestly watch and take its priestly portions), I have pushed you away from the sin-offering of an Israelite (A tvul yom does not share in it, viz. Vayikra 6:19), then in a place where you are "weak," in your meal-offering, (Even a clean Cohein may not eat his own meal-offering, it being entirely burnt), does it not follow that I should push you away from the meal-offering of an Israelite today (when you are a tvul yom and unfit to sacrifice the meal-offering of an Israelite)! The tvul yom: Why would you push me away from the sin-offering of an Israelite? Because you are "strong" in your own sin-offering. Would you then push me away from the meal-offering of an Israelite, when you are "weak" in your own meal-offering? The Cohein (Vayikra 7:9): "To the Cohein that sacrifices (a meal-offering), to him shall it be" — Come, sacrifice (when you are clean) and eat! ²2) The tvul yom: If not (i.e., if you do not give me of the meal-offering), give me to eat of the sin-offering. The Cohein: Now, if in a place where I am "weak," in my meal-offering, I have pushed you away from the meal-offering of an Israelite, then in a place where I am strong, in my sin-offering, does it not follow that I should push you away from the sin-offering of an Israelite! The tvul yom: No, if you have pushed me away from the meal-offering of an Israelite, it is because I am "weak" in my own meal-offering. Would you then push me away from the sin-offering of an Israelite, when I am strong in my own sin-offering? The Cohein (Vayikra 6:19): "The Cohein who offers it as a sin-offering shall eat it." Come, sacrifice a sin-offering (when you are clean), and eat! ³3) The tvul yom: And if not, give me to eat of the breast and shok of the peace-offerings. The Cohein: Now if in a place where you are "strong," in holy of holies (offerings), where all (that is eaten of them) is yours, I have pushed you away, then in a place where you are "weak," in lower order offerings, where you have only the breast and the shok, does it not follow that I should push you away! The tvul yom: Now if you have pushed me away from holy of holies, where I am "weak," not being permitted to feed my wives and servants of them, would you then push me away from lower order offerings, where I am "strong," being permitted to feed my wives and slaves of them? The Cohein (Vayikra 7:14): "To the Cohein who sprinkles the blood of the peace-offerings, to him shall it be." Come and sprinkle (when you are clean) and eat! ⁴4) The tvul yom left with his (unavailing) "weaknesses and strengths," an onein (a mourner) on his right hand, and a mechussar kippurim ("one lacking atonement") on his left, (these, too, being "pushed away" by these verses.) ⁵5) (Vayikra 7:34) ("For the breast of the tenufah and the shok of the terumah have I taken from the children of Israel from the sacrifices of their peace-offerings, and I have given them to Aaron the Cohein and to his sons as an everlasting statute from the children of Israel.") "the breast": This is the breast (itself); "hatenufah": This is (to include as reverting to the Cohein what is added in the offering of the ram of the Nazirite in) the tenufah of the basket (viz. Numbers 6:19). "shok": This is the shok itself. "haterumah": This is (to include as reverting to the Cohein the terumah of the four challoth of the thanksgiving offering (viz. Vayikra 7:14). "have I taken from the children of Israel": They should have reverted to the (first-born of the) Israelites, (who were originally slated to be the priests), but when they sinned (with the golden calf), they were taken from them and given to the Cohanim. I might think that just as they were taken from them because they sinned, so they will be restored to them (in the future, when their sin is atoned). It is, therefore, written "and I have given them to Aaron the Cohein and to his sons as an everlasting statute" — They are given to the Cohein as an everlasting gift. ⁶6) I might think that the offerings, too, should be subject to the (priestly) gifts (shoulder, cheeks, and maw, viz. Devarim 18:3), and that it follows a fortiori, viz.: Now if chullin (non-consecrated food), which is not subject to the giving of breast and shok (to the Cohein), is subject to the (priestly) gifts (above), then the offerings, which are subject to the giving of breast and shok, how much more so should they be subject to the (priestly gifts! It is, therefore, written "and I have given them (breast and shok) to Aaron the Cohein and to his sons" — only those that are referred to in that context. "from the children of Israel": (only) by the consent of all of Israel (to give them to the Cohanim from their peace-offerings, i.e., the Cohanim may not seize them by force).