THE TARGUM OF PALESTINE
THE TARGUM OF JONATHAN BEN UZZIEL,
BOOK OF LEVITICUS
SECTION OF THE TORAH XXIV.
I. And it was when
Mosheh had completed to erect the tabernacle that Mosheh reasoned and judged in
his heart, and said: To Mount Sinai, whose excellency is the excellence only of
an hour and its holiness the holiness but of three days, I could not ascend
till the time that the word was spoken to me; but the excellence of this the
tabernacle of ordinance is an eternal excellency, and its holiness an
everlasting holiness; therefore is it right that I should not enter within it
until the time that I am spoken with from before the Lord. Then did the word[1]
of the Lord call unto Mosheh and the Word[2]
of the Lord spake with him from the tabernacle of ordinance saying:
[JERUSALEM TARGUM. And
it was when Mosheh had completed to erect the tabernacle to anoint it, and
sanctify it, and all its vessels, that Mosheh reasoned in his heart, and said:
Within Mount Sinai, whose majesty was the majesty of an hour, and its holiness
the holiness of an hour, I might not ascend till the time which was bidden me
from before the Lord; nor into the tabernacle of ordinance, whose majesty is an
eternal majesty, and its holiness an everlasting holiness, is it right for me
to enter till the time that I am bidden from before the Lord. And the Word of
the Lord called to Mosheh; for the Word of the Lord was altogether with him,
from the tabernacle of ordinance, saying:]
Speak with the sons of
Israel, and say to them: If a man of you,‑but not of the rebellious
worshippers of idols,‑bring an oblation before the Lord, (it must be)
from the clean cattle, from the oxen or from the sheep; but not from the wild
beasts may you offer your oblations. If his oblation be a burnt offering of
oxen, he shall bring a male unblemished to the door of the tabernacle of
ordinance, and offer him to be accepted for himself before the Lord. And he
shall lay his right hand with firmness upon the head of the sacrifice, that it
may be acceptable from him to propitiate on his behalf. And the slayer shall
kill the ox at the place of slaughter before the Lord, and the sons of Aharon
the priest shall bring the blood in vessels, and sprinkle the blood which is in
the basins round about the altar that is at the door of the tabernacle of
ordinance. And he shall take away the skin from the sacrifice, and divide him
according to his members. [JERUSALEM. And he shall skin the holocaust, and
divide him by his members.] And the sons of Aharon the priest shall put fire
upon the altar, and lay wood in order upon the fire; and the priests the sons
of Aharon shall lay the members in order and the heart and the covering of the
fat upon the wood that is on the fire upon the altar. And he shall wash the
inwards and his legs with water; and the priest shall offer the whole upon the
altar of burnt offering an oblation to be accepted with grace before the Lord.
[JERUSALEM. And he shall wash.] And if his oblation be of the flock, whether of
the lambs or of the young goats, he shall bring a male unblemished. And the
slayer shall kill it at the foot of the altar on the north side, before the
Lord, and the priests the sons of Aharon shall sprinkle the blood that is in
the basins upon the altar round about. And he shall divide it by its members,
its bead and lit's body, and the priest shall set them in order on the wood
which is upon the fire on the altar. And the inwards and his legs he shall wash
with water, and the priest shall offer the whole and burn it at the altar of
burnt sacrifice; it is an offering to be received with grace before the Lord.
And if his oblation
before the Lord be of birds he shall bring his oblation from the turtle doves
or the young Of pigeons; but of the turtle doves he shall bring the largest,
and of the pigeons the young ones. And the priest shall offer it upon the
altar, and shall wring off its head, and burn upon the altar, and press out its
blood at the side of the altar. And he shall remove its gullet and the contents
thereof, and throw it by the eastern side of the altar in the place where they
burn the cinders. [JERUSALEM. And the priest shall bring it to the side of the
altar, and twist off its head, and lay it in order upon the altar, and press
out its blood at the bottom of the altar. And he shall remove its ventricle
with the dung, and throw it by, on the east of the altar at the place where the
cinders are emptied.] And he shall cut it between its wings, but not to sever
the wings from it; and the priest shall burn it at the altar upon the wood
which is on the fire: it is a sacrifice, an oblation to be received with favour
before the Lord. [JERUSALEM. And he shall cut it through its wings, but not to
dissever; and the priest shall lay it in order upon the, altar, on the wood
that is upon the fire.]
II. But when a man
will offer the oblation of mincha before the Lord, his oblation shall be of
flour, and he shall pour oil upon it, and put incense thereon, and bring it to
the priests the sons of Aharon; and he shall take from thence his band full of
the meal and of the best of the oil, with all the frankincense; and the priest
shall burn the goodly memorial at the altar, an oblation to be accepted with
grace before the Lord. And what remaineth of the mincha shall be Aharon's and
his sons, most holy among the oblations of the Lord. And when thou wilt offer
the oblation of a mincha of that which is baked in the oven, it shall be cakes
of flour, unleavened and mixed with oil, and wafers unleavened, which are
anointed with oil. [JERUSALEM. And wafers unleavened.] And if thy oblation of a
mincha be from the pan, it shall be of flour mingled with oil, unleavened shall
it be. He shall break it in pieces, and pour oil thereupon. It is a mincha.
[JERUSALEM. And he shall break it in pieces, and pour oil thereon.] And if thy
oblation be a mincha from the gridiron, it shall be made of flour broiled with
oil. And the mincha which bath been made with the flour and the oil thou shalt
bring in before the Lord, and the man who bringeth it shall present it to the
priest, and the priest shall take it to the altar. And the priest shall separate
from the mincha a memorial of praise, and burn it at the altar, an oblation to
be accepted with grace before the Lord. And what remaineth of the mincha shall
be for Aharon and his sons, it is most holy among the oblations of the Lord.
But no mincha which thou offerest to the Lord shalt thou make with leaven; for
neither leaven nor honey mayest thou offer as an oblation before the Lord.
When thou offerest an
oblation of first fruits before the Lord, the bread of the first fruits thou
mayest bring leavened, and the dates in the
season of first fruits, and the fruit with its honey thou mayest bring, and
the priest may eat them; but they shall not burn them at the altar as an
oblation to be received with favour. And every oblation of thy mincha thou
shalt salt with salt; thou shalt not withhold the salt of the covenant of thy
God from thy mincha, because the twenty and four gifts of the priests are
appointed with a covenant of salt; therefore salt shalt thou offer with all thy
oblations. And if thou wilt present a mincha of first fruits before the Lord,
(ears of wheat) roasted by fire, roasted flour and meal of barley shalt thou
offer as a mincha of thy first fruits. And thou shalt put olive oil upon it,
and lay frankincense thereon; it is a mincha. And the priest shall burn its
memorial of praise from the meal and from the best of the oil, with all the
frankincense, an oblation before the Lord.
III. And if his
oblation be of the sanctified victims,[3]
if from thy cattle he offer, whether male or female, he shall offer it perfect.
And he shall lay his right hand firmly on the head of his oblation, and the
slayer shall kill it at the door of the tabernacle of ordinance, and the
priests the sons of Aharon shall sprinkle the blood upon the altar round about.
And of the sanctified victim, his oblation before the Lord, he shall offer the
covering of fat which covereth the inwards, even all the fat which is upon the
inwards. And the two kidneys, and the fat which is upon them, that is, upon the
folding and the caul that is upon the liver with the kidneys, he shall remove.
And the sons of Aharon shall offer it on the altar with the sacrifice that is on
the wood which is upon the fire, an oblation to be received with favour before
the Lord. And if his oblation of a consecrated offering before the Lord be from
the flock, whether male or female, his oblation shall be perfect. If he present
a lamb for his oblation, he shall bring it before the Lord; and lay his right
hand firmly on the head of his oblation, and the slayer shall kill it before
the tabernacle of ordinance, and the sons of Aharon shall sprinkle its blood
upon the altar round about. And of the offering of his consecrated oblation he
shall offer the best of its fat,, and remove the whole of the tail, close to
the spine, the covering of fat which covereth the inwards, even all the fat
that is upon the inwards. [JERUSALEM. And the fat and the entire breast to the
chine he shall remove, and the fat which covereth the inwards.] And the two
kidneys and the fat which is upon them, upon the foldings, and the caul that is
over the liver, together with the kidneys, he shall take away. And the priest
shall sacrifice it at the altar, the meat of an oblation before the Lord.
And if his oblation be
from the young goats, he shall bring it before the Lord, and lay his right hand
upon its head, and the slayer shall kill it before the tabernacle of ordinance,
and the sons of Aharon shall sprinkle its, blood upon the altar round about.
And of his oblation before the Lord he shall offer the covering of fat which
covereth the inwards, even all the fat that is upon the inwards. And the two
kidneys and the fat which is upon them (and) on the foldings, and the caul
which is over the liver, along with the kidneys, he shall take away. And the
priest shall sacrifice them at the altar, the meat of an oblation to be
received with favour. All the fat (shall be offered) before the Lord. It is an
everlasting statute unto all your generations, that neither the fat nor the
blood shall be eaten in any of your dwellings, but upon the back of the altar
it shall be sacrificed unto the Name of the Lord.
IV. And the Lord spake
with Mosheh, saying: Speak with the sons of Israel, saying: When a man hath
sinned inadvertently against any of the commandments of the Lord (in doing)
what ought not to be done, and he hath done it against any one of them: if the
high priest who is consecrated with oil hath sinned,‑as when he hath
offered a sin offering for the people not according to the rite, he shall bring
for his sin a young bullock unblemished before the Lord for a sin offering. He
shall bring in the bullock to the gate of the tabernacle of ordinance, to the
presence of the Lord, and lay his right hand upon the head of the bullock, and
the slayer shall kill the bullock before the Lord. And the high priest who is
anointed with oil shall take of the blood of the bullock, and carry it into the
tabernacle of ordinance; and the priest shall dip his fingers in the blood, and
sprinkle the blood seven times in the presence of the Lord before the veil of
the sanctuary. [JERUSALEM. And the priest shall dip his fingers, and sprinkle
some of the blood seven times.] And the priest shall put some of the blood upon
the horns of the altar of sweet incense that is before the Lord in the
tabernacle of ordinance, and all the rest of the blood of the bullock he shall
pour out at the foundation of the altar of burnt sacrifice which is at the gate
of the tabernacle of ordinance. And all the fat of the bullock of the sin
offering he shall separate from him, the covering of fat which covereth the
inwards, even all the fat which is upon the inwards. And the two kidneys, and the
fat which is upon them, upon the folding, and the caul that is upon the liver,
with the kidneys, he shall remove. As it was separated from the bullock of the
consecrated sacrifice, so shall (these things) be separated from the lambs and
from the goats, and the priest shall burn them upon the altar of burnt
offering. And all the skin of the bullock, and his flesh with his head and with
his legs, and his inward parts and his dung, the whole of the bullock he shall
carry forth into a clean place without the camp, to a place where the cinders
are poured out, and shall burn him with wood in the fire, at the place where
cinders are poured out shall be be burned.
And if the whole
congregation of Israel have erred, and the thing hath been hidden from the
sight of the congregation in doing inadvertently against one of the
commandments of the Lord what was not right to be done, and (thus) have sinned;
and the sin which they have sinned be made known to them; the congregation
shall offer a young bullock as a sin offering, and shall bring him before the
tabernacle of ordinance. And twelve of the elders of the congregation, the
counsellors (amarkelin) appointed over the twelve tribes, shall lay
their hands firmly upon the head of the bullock, and the slayer shall kill the
bullock before the Lord. And the high priest shall carry some of the blood of
the bullock into the tabernacle of ordinance. And the priest shall dip his
finger into the blood, and sprinkle some thereof seven times in the presence of
the Lord before the veil; and he shall put some of the blood upon the horns of
the altar that is before the Lord within the tabernacle of ordinance, and all
the (residue of the) blood he shall pour out at the foundation of the altar of
burnt offering which is at the door of the tabernacle of ordinance. And all the
fat he shall separate from him, and burn at the altar. And he shall do with the
bullock as he did with the bullock for the sin of the high priest, so shall he
do with him. And the priest shall atone for them, and it shall be forgiven
them. And the bullock shall be carried forth without the camp and be burned, as
the former bullock of the high priest was burned, that through it the sin of
Israel may be forgiven. It is a sin offering for the congregation.
At what time the ruler
of his people shall have sinned, and done against any of the commandments of
the Lord his God that which ought not to have been done, and he hath sinned
through ignorance; if his sin that he hath sinned be made known to him, he
shall bring for his oblation a kid of the goats, a male, unblemished; and he
shall lay his right band firmly upon the bead of the goat, and the slayer shall
kill him at the place of the sacrifice of the burnt offering before the Lord.
It is a sin offering. And the priest shall take of the blood of the sin
offering upon his finger, and put it on the horns of the altar of burnt
sacrifice, and be shall pour out the blood at the foundation of the altar of
burnt sacrifice. And all the fat he shall burn at the altar, as was the fat of
the sanctified oblations; and the priest shall atone for him on account of his
sin, and it shall be forgiven him.
And if a man of the
people of the land sin through ignorance in doing (against) one of the
commandments of the Lord what was not right to do, and he hath sinned; if his
sin that he hath sinned be made known to him, he shall bring for his oblation
an unblemished female of the goats for the sin that he hath sinned; and he
shall lay his right hand on the head of the sin offering and kill the sin
offering at the place of burnt sacrifice; and the priest shall take of the
blood with his fingers and put it on the horns of the altar of burnt sacrifice,
and pour out all the blood at the foundation of the altar. And he shall remove
all her fat, as the fat of the consecrated sacrifices was taken off, and the
priest shall burn it at the altar, to be received with acceptance before the
Lord; and the priest shall atone for him, and he shall be forgiven.
But if he bring a lamb
as his offering for sin, he shall bring a female, unblemished; and lay his
right hand on the head of the sin offering, and kill it as an oblation for sin,
at the place of burnt sacrifice. And the priest shall take of the blood of the
sin offering, and put it upon the horns of the altar of burnt sacrifice, and
pour out all the blood at the foundation of the altar. And all the fat he shall
remove, as the fat of the lamb of the sanctified victims was removed, and the
priest shall burn it at the altar with the oblations of the Lord, and the priest
shall make atonement for him on account of the sin that he hath sinned, and it
shall be forgiven him.
V. When a man shall
have sinned, and heard the voice of the oath of execration, or have been
himself a witness, or shall have seen that cue of the world hath transgressed
against the words of an oath, or shall have known that his companion hath sworn
or imprecated vainly, if he show it not, he shall bear his sin. Or if a man
touch anything, unclean, whether the carcase of an unclean beast, or a carcase
of unclean cattle, or the carcase of an unclean reptile, and it be hidden from
him, and he, being unclean, shall touch any consecrated thing, he is guilty. Or
if he touch the uncleanness of a man, even whatever uncleanness that defileth
him, and it be hidden from him, and he touch anything consecrated, after that
it is discovered by him, and he knoweth that he is defiled and not clean, he
shall be guilty. Or if a man shall swear to make declaration with his lips to
do evil or good [JERUSALEM. To do evil or good] upon any matter upon which a
man may affirm, whether of the present or the future, that he can make
declaration by oath, and he falsify therein, and it be hidden from him, but afterward
it be discovered to him and he know that he hath falsified, and he repent not;
though he hath become guilty in any one of these, if he shall have (thus)
sinned in any one of these four things, but afterwards repent, he shall make
confession of the sin by which be hath sinned. And he shall bring the oblation
of his trespass offering to the Presence of the Lord for the sin that he hath
sinned, a female lamb of the flock, or a kid of the goats, for a sin offering;
and the priest shall atone for him (that he may be absolved) from his sin. But
if his hand find not sufficiency to bring a lamb, let him bring, as an offering
for the trespass that he hath committed, two large turtle doves or two young
pigeons before the Lord; one for a sin offering, and one for a burnt sacrifice.
And he shall bring them to the priest, who shall offer that which he may choose
for the sin offering first: and lie shall wring its head near to the spine, but
not separate its head from the neck; and he shall sprinkle some of the blood
upon the side of the altar, and pour out the remainder of the blood at the foot
of the altar: it is a sin offering. And of the second bird he shall make a
burnt sacrifice, according to the rite with the bird which he bad chosen for
the sin offering, and not according to the rite for the bullock, or the lamb,
or the young goat. And the priest shall expiate him from the sin that he hath
sinned, and it shall be forgiven him. But if his hand find not sufficiency to
bring two large turtle doves or two young pigeons, let him bring as an oblation
for sin a tenth part of three sein of flour for a sin offering; but let him not
put oil thereon nor frankincense, for it is a sin offering. And he shall bring
it to the priest, and the priest shall take a handful for a commendable
memorial thereof, and burn it at the altar with the oblations of the Lord: it
is a sin offering. And the priest shall atone for his sin that he hath sinned,
and it shall be forgiven him. And the remainder shall be a mincha to the
priest.
And the Lord spake with Mosheh, saying: When a man
falsifieth with falsity and sinneth, though with inadvertence, in making misuse
of the holy things of the Lord, he shall bring the oblation for his trespass to
the presence of the Lord, an unblemished ram from the flock, with an estimation
in silver according to the value of the holy thing which hath been
misappropriated, in shekels, after the shekels of the sanctuary, for a trespass
offering. And the misuse of the holy thing by which he sinned, (the perversion
of what was) sanctified, he shall make good, and shall add the fifth of its
value unto it, and bring it to the priest who shall atone for him with the ram
of the trespass offering, and it shall be forgiven him.
If a man sin, and do
against any one of all the commandments of the Lord that which is not right to
do, though he knew it not, he hath sinned, and shall bear his guilt; but (when
he hath discovered it), let him bring a ram unblemished from the flock
according to his estimation for a trespass offering unto the priest; and the
priest shall atone for him for the ignorance with which he erred ignorantly and
sinned, and it shall be forgiven him. It is an oblation for trespass. Whosoever
hath become guilty, a trespass oblation let him bring, an oblation for trespass
unto the Name of the Lord, for the sin that he hath sinned.
VI. And the Lord spake
with Mosheh, saying: When a man sinneth and falsifieth with falsehoods unto the
Name of the Word of the Lord, or denieth to his neighbour the deposit which
hath been deposited with him, whether in partnership of hands, or by rapine, or
reckless dealing with his neighbour; [JERUSALEM. Or shall be contumacious (or
slanderous) with his neighbour;] or if he find a thing that hath been lost and
denieth it, and sweareth falsely about any one of all these by which a mail in
doing them shall become guilty, he who shall thus transgress, and sin, and
swear, shall restore what he hath robbed with robbery or injured by injury, or
the deposit that was deposited with him, or the lost thing which he had found,
or whatsoever about which he had sworn with falsehood, he shall make good in
the capital, and shall add a fifth of its value thereto, and deliver it to its
owner on the day that he maketh penance for his sin. And he shall bring an
oblation for his trespass to the presence of the Lord; a male unblemished from
the flock, according to its estimation for the trespass, (shall he bring) unto
the priest. And the priest shall atone for him before the Lord, and it shall be
forgiven him concerning any one of all these which he may have done and become
guilty.
[1] Dibbura,
"oracle".
[2] Memra.
[3] Peace
offerings. See Glossary.
Pgs. 161-170
Ch. 6-9
SECTION XXV.
VAIYIKRA TSAV.
And the Lord spake
with Mosheh, saying Instruct Aharon and his sons, saying, This is the law of
the burnt offering which is brought to make atonement for the thoughts (errors)
of the heart: it is a burnt offering, which is made in (the manner of) the
burnt offering at Mount Sinai, and abideth upon the place of burning on the
altar all the night until the morning: for the fire of the altar shall be
burning in it. And the priest shall dress himself in vestments of linen, and
put drawers of linen upon his flesh; [JERUSALEM. Drawers;] and shall separate
the ashes which the fire (maketh) in consuming the burnt offering upon the
altar, and shall place them at the side of the altar. And he shall take off his
vestments and put on other garments, and carry forth the ashes without the camp
into a clean place. But the fire upon the altar shall burn upon it
unextinguished, and the priest shall lay wood upon it from morning to morning,
at four hours of the day, and shall set in order the burnt offering upon it,
and burn upon it the fat of the sanctified oblations. The fire shall be ever
burning upon the altar; it shall never be extinguished.
And this is the law of
the Mincha, which the priests, the sons of Aharon, shall offer in the presence
of the Lord before the altar. And he shall separate his handful of the flour of
the mincha, of the best thereof, with all the frankincense which is upon the
mincha, and burn it at the altar to be received with favour, as a memorial of
praise before the Lord. And that which remaineth of it shall Aharon and his
sons eat; unleavened shall they eat it in the holy place, in the court of the
tabernacle of ordinance shall they eat it. Their portion of the residue of the
mincha of My oblations given to them shall not be baked with leaven; it is most
sacred, as the sin offering and as the trespass offering. Every man of the sons
of Aharon may eat of it. This is an everlasting statute for your generations
concerning the oblations of the Lord: every one who toucheth them must be
sanctified.
And the Lord spake
with Mosheh, saying: This is the oblation of Aharon and of his sons, which they
are to offer before the Lord on the day that they anoint him, that he may
possess the inheritance of the high priesthood. A tenth of three seahs of fine
flour for a mincha, one half in the morning and a half at eventide. Thou shalt
make it upon a pan, mixed with olive oil shalt thou offer it; in divided pieces
shalt thou offer the mincha, to be received with acceptance before the Lord,
[JERUSALEM. Fried shalt thou offer it; broken in pieces shalt thou offer the
mincha, a sweet savour of acceptableness unto the Name of the Lord.] And the
high priest who is anointed with oil, (and also when (any one) of his sons who
are constituted priests (is consecrated) in his place) shall perform this: it
is an everlasting statute before the Lord: the whole shall be set in order and
burned. For every mincha of the priest shall be wholly set in order and
consumed: it shall not be eaten.
And the Lord spake
with Mosheh, saying: Speak with Aharon and with his sons, saying: This is the
law of the sin offering which is to be killed in the place where the burnt
offering is killed; it shall be slain as a sin offering before the Lord; it is
most sacred. The priest who maketh atonement with blood may eat of it in the
holy place; it shall be eaten in the court of the tabernacle of ordinance;
whosoever toucheth the flesh of it must be sanctified. And if any one let some
of its blood fall upon a garment, (the garment so) bedropped shall be washed in
the holy place. And every earthen vessel in which (the flesh of it) is boiled
shall be broken, lest that which is common be boiled in it; or if it be boiled
in a vessel of brass, it shall be scoured with potter's earth and washed in
waters. Every man of the priests may eat thereof; it is most sacred. But no sin
offering whose blood is carried into the tabernacle of ordinance to make
atonement in the sanctuary may be eaten; it must be burned with fire.
VII. And this is the
law of the Trespass Offering; it is most holy. In the place where they kill the
burnt sacrifice they shall kill the trespass offering, and the blood thereof
shall he sprinkle upon the altar round about. And he shall offer all the fat
thereof, and the tail, and the fat which covereth the inwards; and the two
kidneys, and the fat which is upon them, and upon the inwards. And the caul
that is upon the liver upon the kidneys shall he take away; and the priest
shall burn them at the altar, an oblation before the Lord: it is a trespass
offering. Every man of the priests may eat of it, in the holy place shall it be
eaten it is most sacred. As the rite of the sin offering, so is the rite of the
trespass; there is one law for them: the priest who maketh atonement with its
blood shall have it. And when the priest offereth another man's burnt
sacrifice, the skin of the burnt sacrifice which he offereth shall be the
priest's. And every mincha which is baked in the oven, and every one that is
made in a pot, or in a frying pan, or upon a dish, the priest who offereth it shall
have it for his own. And every mincha mixed with oil, or which is dry, shall be
for any of the sons of Aharon, a man as his brother.
And this is the law of
the Sanctified Victims which they may offer before the Lord. If he offer it for
a thanksgiving let him offer with the oblation of thanks unleavened cakes
mingled with olive oil, and unleavened wafers anointed with olive oil, and
flour fried with a mixture of olive oil. [JERUSALEM. One rule.] Upon the cakes
he shall offer his oblation of leavened bread with the hallowed sacrifice of
thanksgiving. And of it he shall present one as a seperation before the Lord;
the priest who sprinkleth the blood of the hallowed sacrifice shall have it.
And the flesh of his hallowed sacrifice of thanksgiving shall be eaten on the
day when it is offered; none of it may be laid up (or covered up) until the
morning.
But if his hallowed
sacrifice be a vow or a free‑will gift, the sacrifice may be (partly)
eaten on the day when it is offered, and the remainder may be eaten on the day
following at evening. And what remaineth of the flesh of the hallowed sacrifice
on the third day shall be burned in fire. If, eating, he will eat of the flesh
of his hallowed sacrifice on the third day, it shall not be accepted of him who
offered it, nor reckoned to him for righteousness; it will be a profane thing,
[JERUSALEM. It will be a profane thing,] and the man who eateth of it shall
bear his sin. And if the flesh of things hallowed touch any uncleanness, it
must not be eaten, but be burned in fire; but (as to) flesh that is
consecrated, every one who is clean by sanctification may eat the hallowed
flesh. But the man who eateth of the flesh of the hallowed sacrifice that is
offered before the Lord with his uncleanness upon him, that man. shall be
destroyed from among his people. The man also who toucheth any unclean thing,
whether the uncleanness of man, or of unclean beasts, or any unclean reptile,
and eateth of the flesh of the hallowed sacrifices offered before the Lord,
that man shall be cut off from his people.
And the Lord spake
with Mosheh, saying: Speak with the sons of Israel, saying: You may not eat any
fat of oxen, or sheep, or goats; but the fat of an animal which corrupteth in
the hour of sacrifice, or which dieth a dead thing by death, or the fat of a
beast that is torn, may be used in any work; but the fat of an animal that is
in a right (condition) shall be burned upon the altar, and shall in no wise be
eaten. For he who eateth (the fat) of an animal that is fit to be offered as an
oblation before the Lord, that man who eateth the fat shall be cut off from his
people. In none of your dwellings shall you eat the blood whether of bird or of
beast. Every man who eateth the blood of any living thing, that man shall be
cut off from his people.
And the Lord spake
with Mosheh, saying: Speak with the sons of Aharon, saying: Whosoever
presenteth his hallowed sacrifice before the Lord, shall himself bring the
oblation of his hallowed sacrifice unto the presence of the Lord. His hands
shall bring the oblations of the Lord which he would set apart as his hallowed
sacrifice, the fat, the fatness that is upon the breast, and the breast cut out
with two ribs here and two ribs there at the top, shall be bring to be
uplifted, an elevation before the Lord. [JERUSALEM. His own hands shall bring
in the oblation of the Lord: the fat which is upon the breast he shall give it,
and the breast, to wave it a wave offering before the Lord.] And the priest
shall burn the fat upon the altar, and the breast shall be for Aharon and for
his sons. [JERUSALEM. The breast.] And the right shoulder of your hallowed
sacrifice from the side unto the extremity (deroa, arm) you shall give
as a separation unto the priest. He of the sons of Aharon who offereth the
blood and the fat of the hallowed sacrifice shall have the right shoulder as
his portion. For the uplifted breast and the shoulder of separation have I
taken of your hallowed sacrifice, and given them to Aharon the priest and to
his sons by an everlasting statute, from the children of Israel. This
pertaineth to the consecration of Aharon a to the consecration of his sons over
all the Levites their brethren, that they may eat of the Lord's oblations in
the day that they present them to minister before the Lord; which the Lord
commanded to be given them in the day of their consecration from among the sons
of Israel, by an everlasting statute to your generations.
This is the law of the
burnt offering which is brought to atone for the thoughts of the heart; of the
mincha, of the sin offering, of the trespass offering, and of the peace
offering, or the hallowed sacrifices which the Lord commanded Mosheh in Mount
Sinai, in the day that he commanded the sons of Israel to offer their oblations
before the Lord in the tabernacle that he made unto him in the wilderness of Sinai.
VIII. And the Lord
spake with Mosheh, saying: Bring near Aharon who is afar off on account of the
work of the calf; and take the vestments that I commanded thee, and the oil of
consecration, and the bullock, and the two rams, with the basket of unleavened
cakes. And let all the congregation gather together at the gate of the
tabernacle of ordinance.
And Mosheh did as the
Lord commanded, and the congregation assembled on the twenty and third of the
days of the month of Adar, at the gate of the tabernacle of ordinance. And
Mosheh said to the congregation: This is the thing which the Lord hath
commanded to be done. And Mosheh took Aharon and his sons, and washed them with
water. And he set in order upon him the vestment, and girded him with the
girdle, and clothed him with the mantle robe, and put upon him the ephod, and
bound him with the band of the ephod, and ordained him therewith. And he set
the breast plate upon him, and ordered in the breastplate the uraia and the
tummaia. And, he put the mitre upon his head, and set upon the mitre over his
forehead the plate of gold, the diadem of holiness, as the Lord commanded
Mosheh. And Mosheh took the oil of consecration, and anointed the tabernacle,
and sanctified it. And he sprinkled upon the altar seven times, and sanctified
the altar and all its vessels, and the laver and its foundation to sanctify
them. And he poured of the oil of consecration upon Aharon's head, and anointed
him after he had invested him, to sanctify him.
And Mosheh brought
near Aharon and his sons, and clothed them with vestments, and girded them with
girdles, and decked them with mitres, as the Lord commanded Mosheh. And he
brought the bullock for the sin offering, and Aharon and his sons laid their
right hands upon the head of the bullock, for their sin offering. And Mosheh
killed the bullock: and Mosheh took the blood and put it upon the horns of the
altar round about with his finger, and anointed the altar (to expiate it) from
all double‑mindedness, constraint, and force, from the thoughts of his
heart, should any one of the princes of the sons of Israel have taken his
separation from his brethren by violence, and brought it for the work of the
tabernaele,[1] or lest any one was found
among the children of Israel who had it not in his heart to bring for the work,
but heard the voice of the crier, and was constrained, and brought without
willingness; therefore cleansed he it with the blood of the bullock, and poured
the rest of the blood at the foot of the altar, and sanctified it to make
atonement thereon. And he took all the fat that was on the inwards, and the
caul of the liver, and the two kidneys with their fat, and Mosheh burned them
at the altar. But the bullock, and the skin, and his flesh, and his offal, he
burned in fire without the camp, as the Lord commanded Mosheh.
And he took the ram
for the burnt offering, and Aharon and his sons laid their right hand upon the
head of the ram. And he killed the ram; and Mosheh sprinkled the blood upon the
altar round about. And he divided the ram after its parts, and Mosheh burned
the head and the parts and the fat. And the inwards and the feet he washed with
water; and Mosheh burned the ram at the altar, a burnt sacrifice to be received
with acceptance, an oblation before the Lord, as the Lord commanded Mosheh. And
he brought the second ram, the ram of completion which completed all; and
Aharon and his sons laid their hand upon the head of the ram. And he killed the
ram, and Mosheh took of its blood, and put it upon the etremity of Aharon's
ear, the middle cartilage of the right ear, and upon the middle joint[2] of his right foot. And he
brought the sons of Aharon, and Mosheh put of the blood upon the middle
cartilage of their right ears, and upon the middle joint of their right feet,
and Mosheh poured out all the remaining blood upon the altar round about. And
he took the fat, and the tail, and all the fat which was upon the inwards, and
the caul of the liver, and the two kidneys, and their fat, and the right shoulder;
and from the basket of unleavened cakes which was before the Lord he took one
unleavened cake of bread mixed with oil, and one wafer, and put it upon the fat
and upon the right shoulder, and laid the whole in order upon Aharon's hands,
and upon the bands of his sons, and be lifted them up, an elevation before the
Lord. And Mosheh took them from off their hands, and burned (them) upon the
altar with the burnt sacrifice; a completing offering were they to complete
all, to be received with acceptance before the Lord. And he took the breast,
and uplifted it, an elevation before the Lord: of the oblation‑ram that
was the separated portion of Mosheh, as the Lord commanded Mosheh.
And Mosheh took the
consecrating oil, and of the blood which was upon the altar, and sprinkled upon
Aharon, and upon his vestments, and on his sons, and on their vestments with
him; and sanctified Aharon and his vestments, and his sons and their vestments
with him.
And Mosheh said to
Aharon and to his sons, Boil the flesh of the oblations in pots at the door of
the tabernacle of ordinance, and there shall you eat it with the bread which is
in the basket of oblation, according to the precept which was spoken; Aharon
and his sons shall eat it. And what remaineth of the flesh, and of the bread,
you shall burn with fire. And from the door of the tabernacle you shall not go
forth seven days, until the day that your consecration be completed, (because
in seven days is the tabernacle set up and taken in pieces,) and your oblation
be offered. (So did he, and ordained the order of the oblations on that day.)
Likewise the Lord hath commanded to be done by you after the days of
consecration, to make atonement for you. And at the door of the tabernacle of
ordinance you shall reside day and night seven days, and watch the vigils of
the Word of the Lord, that you may not die, for thus it hath been commanded.
And Aharon and his sons did all the things which the Lord had commanded by the
hand of Mosheh.
Pgs. 170-180
Ch. 10-11
SECTION XXV1.
SHEMINI.
IX. On the eighth day
of the anointing of Aharon and his sons, and the eighth day of that
consecration, being the first day of the month of Nisan, when Mosheh had
erected the tabernacle, he took it not down, neither ministered any longer at
the altar; but Mosheh called Aharon and his sons, and the elders of the
sanhedrin of Israel. And he said to Aharon, Take thou a calf, the young of a
bullock, for a sin offering, that Satan may not accuse thee concerning the calf
that thou madest at Horeb; and take a ram for the burnt sacrifice, that there
may be a memorial for thee of the righteousness of Izhak whom his father bound
as a ram on the mountain of worship, both of them shall be perfect, and bring
them before the Lord. And to the children of Israel spoke he, saying: Take for
yourselves a kid of the goats, because Satana resembles him, lest he recount
against you the accusation concerning the kid of the goats, which the sons
(tribes) of Jakob killed, (Gen. xxxvii. 31,) and offer him for a sin offering;
and a calf, because ye worshipped the calf, (Exod. xxxii. 4,) and a lamb of the
year, that there may be for you a memorial of the righteousness of Izhak, whom
his father did bind as a lamb, both of them perfect, for a burnt offering; with
a bullock and a lamb, for a hallowed oblation to sacrifice before the Lord,
that He may be gracious to you; and a mincha mingled with oil of the olive. For
this day will the glory of the Lord's Shekinah be revealed unto you.
And Aharon and his
sons, and all the sons of Israel, hastened and took what Mosheh commanded, and
presented them in front of the tabernacle of ordinance; and the whole
congregation drew near, and lifted up their heart fully before the Lord. And
Mosheh said, This is the thing which you must do. Put away the imagination of
evil from your hearts, and there will speedily (at once) be revealed to you the
glory of the Shekinah of the Lord. But when Aharon saw at the corner of the
altar the form of the calf, he was afraid to approach to its side. Mosheh,
therefore, said to him, Take courage, and go near to the altar, fearing not,
and offer thy sin offering, and make atonement for thyseIf and for the people,
and perform the oblation of the people, and make atonement for them, as the
Lord hath commanded. And Aharon approached to the altar with resolution,[1] and slew the calf for his own
sin offering. And the sons of Aharon brought the blood to him, and he dipped
his finger in the blood of the young bullock, and put it upon the horns of the
altar, and the rest of the blood he poured out at the foundation of the altar,
and sanctified it for the making of atonement upon it. And the fat, and the
kidneys, with the caul of the liver of the sin offering, he burned at the
altar, as the Lord had commanded Mosheh. But the flesh and the skin burned he
with fire without the camp.
And he killed the
burnt offering, and the sons of Aharon brought the blood to him, and he
sprinkled it upon the altar round about. And they brought the burnt offering to
him by its divisions, and the bead, and he burned (them) upon the altar. And he
washed the inwards and the fat, and burned the burnt offering, at the altar.
And they brought the
oblation of the people. And he took the goat for the people's sin offering and
killed it, and made atonement with the blood of the goat, as he had made
atonement with the blood of the calf of the sin offering for himself, which he
had offered before. And they brought the burnt offering, and he performed it
after the rite of the burnt offering which he had offered for himself. And they
brought the mincha, and he filled his hands therefrom, and took of it a portion
for its memorial, and burned upon the altar, beside the morning sacrifice And
he killed the bullock and the rain of the hallowed oblations (peace offering)
of the people, and the sons of Aharon brought the blood to him, and he
sprinkled it upon the altar round about: and the fat of the bullock, and of the
ram, the tail, and that which covereth the inwards, and the two kidneys, and
the caul of the liver; and he laid the fat upon the breast, and burned the fat
upon the altar. But the breast and the right shoulder Aharon uplifted, an elevation
before the Lord, as the Lord commanded Mosheh. And Aharon stretched out his
hands towards the people and blessed them, and came down from the altar with
joy, after he had finished to perform the sin offering and the burnt offering
and the hallowed oblation. But when, after the oblations had been performed,
the Shekinah did not reveal itself, Aharon was ashamed, and said to Mosheh, It
may be that the Word of the Lord hath no pleasure in the work of my hands. Then
went Mosheh and Aharon into the tabernacle of ordinance, and prayed for the
people of the house of Israel, and came forth and blessed the people, and said,
May the Word of the Lord receive your oblations with favour, and remit and
forgive your sins.
Then, instant, instantly
the Glory of the Lord's Shekinah revealed itself to all the people: and the
Fire came forth from the Presence of the Lord and consumed upon the altar the
sacrifice and the fat. And all the people saw, and gave praise, and bowed in
prayer upon their faces. [JERUSALEM. And bowed in prayer upon their faces.]
X. But the sons of
Aharon, Nadab and Abihu, took each man his censer, and put fire therein, and
laid sweet incense upon it, and offered before the Lord strange fire taken from
(under) the hearth‑pots, which had not been commanded them. [JERUSALEM.
Outside fire.] And a flame of fire came out from before the Lord (as) with
anger, and divided itself into four streams, (or lines,) and penetrated their
nostrils, and burned their lives (souls) without destroying their bodies; and
they died before the Lord.
And Mosheh said, This
is that which the Lord spake with me in Sinai, saying: In them who come near
before Me I will have the tabernacle to be sacred, that, if they be not heedful
in the service of the oblations, I will burn them with flaming fire from before
Me, that in the sight of all the people I may be glorified. And Aharon heard,
and was silent; and he received a good reward for his silence.
And Mosheh called unto
Mishael and to Elzaphan, the sons of Uzziel the Levite, the relative of Aharon,
and said to them, Take your brethren from the sanctuary, and carry them,
without the camp. And they came nigh, and carried them with hooks of iron in
their garments, and buried them without the camp, as Mosheh had directed.
And Mosheh said to
Aharon, and to Elasar and to Ithamar, his sons, Unbare not your heads, neither
rend your garments, lest you die by the burning fire, and there be wrath upon
all the congregation; but be silent and justify the judgment upon you, and let
all your brethren of the house of Israel bewail the burning which the Lord hath
kindled. And from the door of the tabernacle of ordinance go not forth lest you
die; for the oil of the Lord's consecration is upon you. And they did according
to the word of Mosheh.
And the Lord spake
with Aharon, saying, Drink neither wine nor anything that maketh drunk, neither
thou nor thy sons with thee at the time when ye are to enter into the
tabernacle of ordinance, as thy sons did who have died by the burning of fire.
It is an everlasting statute for your generations; and for the distinguishing
between the sacred and the common, and between the unclean and the clean, and
for teaching the children of Israel all the statutes which the Lord hath spoken
to them by the hand of Mosheh.
And Mosheh spake with
Aharon, and Elasar and Ithamar, his sons, who were left from the burning: Take
the mincha that remaineth of the Lord's oblations, and eat it unleavened at the
side of the altar, because it is most sacred: and you may eat it in the holy
place; for it is thy portion and the portion of thy snls of the oblations of
the Lord: for so have I been commanded. But the breast of the uplifting and the
shoulder of the separation you may eat in (any) clean place, thou and thy sons
with thee, because it is thy portion and the portion of thy sons which hath
been given from the hallowed sacrifices of the children of Israel. The shoulder
of the separation and the elevated breast with the fats of the oblations they
shall bring to be uplifted an elevation before the Lord, and they shall then be
thine and thy sons' with thee, by an everlasting statute, as the Lord
commanded.
And on this day three
goats shall be offered; the goat for the beginning of the month, (or, new
moon,) the goat of the people's sin offering, and the goat for the sin offering
which Nachson bar Aminadab hath brought for the dedication of the altar. And
Aharon and his sons went and burned those three. (But) Mosheh came and inquired
for the goat of the people's sin offering; he sought it, but, behold, it had
been burned, and he was angry with Elasar and Ithamar, the sons of Aharon who
were left, and said, Why have you not eaten the sin offering in the holy place?
forasmuch as it is most sacred, and hath been given to you for absolving the
sin of the congregation, to make atonement for you before the Lord; and,
behold, none of its blood hath been carried in within the sanctuary. Yon should
have indeed eaten it in the holy place, as I have been instucted. And Aharon
said to Mosheh, Behold, this day the sons of Israel have brought the oblation
of their sin offering and their burnt sacrifice before the Lord; but a stroke
hath befallen me, in those my two sons. Of the second tythe is it not
commanded, Thou shalt not eat of it while mourning? How much more, then of the
sin offering? If I had eaten of the sin offering this day with my two sons who
are left, would it not have been all error, so that they too might have been
burned by a judgment, for doing that which was not pleasing before the Lord?
And Mosheh heard, and it was approvable before him, and he sent out a crier
through the camp, saying, I am he from whom the rite hath been hidden, and
Aharon my brother hath brought its remembrance to me.
[JERUSALEM. They have
brought their sin offerings and their burnt sacrifice before the Lord; and I
have been instructed that these of the sin offering are more weighty than those
of the second tythes, of which it is not allowed to the mourner to eat; and to
me hath been a great sorrow this day through the death of my two sons Nadab and
Abihu: and consider, if, while mourning over them, I were to eat to‑day
of the sin offering, I should do what would not be pleasing or right before the
Lord. When Mosheh had heard, and the word was pleasing in his sight, he sent
out a herald through all the camp of Israel, and said, I am he from whom the
rite had been hidden; but Aharon my brother hath taught it unto me. And because
Mosheh humbled himself, he received thereupon a great reward. For Mosheh heard,
and the word was pleasing before him.]
XI. And the Lord spake
with Mosheh and with Aharon, bidding them and the sons of Aharon admonish the
children of Israel to taste their food in purity, and to separate on account of
uncleanness eighteen kinds of food to be rejected. Speak with the children of
Israel, saying: These are the animals which are fit to you for food, of every
beast which is upon the earth. Whatsoever divideth the hoof and is cloven‑footed,
and that which hath horns bringing up the cud among the beasts, that you may
eat. But you may not eat of the kinds that (only) bring up the cud, nor (of
them which only) divide the hoof, because (they are) born of the unclean. The
camel, because he bringeth up the cud, but divideth not the hoof; he is unclean
to you. And the coney, because he bringeth up the cud, but divideth not the
hoof, is unclean to you. And the
hare, because he bringeth up the cud, but divideth not the hoof, is unclean to
you. And the swine, because he divideth the hoof, and is cloven, footed, but
cheweth not the cud, is unclean to you. Of their flesh you shall not eat, nor
touch their carcase; they are abominable to you. And these you may eat, of all
that are in the waters: every one that hath fins and scales in the seas and the
rivers, and of anything that is in the sea that crawleth, shall be an
abomination to you, and an abomination shall their jelly and their sauce be to
you; of their flesh you shall not eat, and their carcase you shall have in
abhorence, and from the use of them you must keep aloof.Every one that hath
fins nor scales in the waters shall be an abomination to you.
And these kinds of
birds must be abominated: those not a finger long, or that have no vesicle (zephaq),
or whose crop (kurkeban, ingluvies) peeleth not away,[2] are not to be eaten
they are abomination; the eagle, the black eagle, and the osprey, and the kite,
and the vulture after his kind, and every raven after his kind, and the
ostrich, and the night raven, and the gull, and the hawk after his kind, and
the snatcher of fish from the sea, and the ibis, and the bustard, and the
cuckoo, and the woodpecker, and the white stork, and the black, after his kind
and the woodcock, and the bat.
And every flying
reptile that goeth upon four, the fly species, the wasp (or hornet) species,
and the bee species shall be an abomination to you: nevertheless of honey of
the bee you may eat. So also of these you may eat, of every flying reptile that
goeth upon four; every one that hath joints above his feet to leap therewith
upon the ground. Of these kinds of them you. may eat: the wingless locust after
his kind, and the bald locust after his kind, the serpent‑killer after
his kind, and the karzeba, which is the palmerworm, after his kind. But all
flying reptiles which have four feet are to be an abomination to you; and by
them you would be defiled: whosoever toucheth their carcase shall be unclean
until evening. Whoever carrieth any of their carcase must wash his clothes and
be unclean until evening. All cattle which divide the hoof, but are not cloven‑footed
nor throw up the cud, are to be unclean to you any one who toucheth them shall
be unclean. Every one that goeth Upon his paws of all animals that walk upon
four shall be unclean to you. Whoever toucheth their carcase shall be unclean
until evening. Whoever beareth their carcase shall wash his clothes and be
unclean until evening; unclean are they to you.
And these also to you
are such as defile; the blood, the skin, and the flesh of every reptile that
creepeth upon the ground: the weasel, the mouse, black, red, and white, and the
toad, after his kind; and the sucking serpent, and the chameleon, and the lizard,
and the snail, and the salamander. These eight kinds are unclean to you among
all reptiles: whoever toucheth them, their skin or their blood, shall be
unclean until the evening. And whatever upon which any part of their dead body
may fall, as their members when separated from them, shall be unclean; every
vessel of wood, or garment, or leather, or sack, anything in which work is
done, in four measures of water it shall be dipped, and be unclean for use
until evening, when it shall be purified. And any earthen vessel into which any
of them may fall, any vessel in which they may be, shall be unclean and be
broken; all food for eating upon which (such) water cometh shall be unclean,
and any fluid which is used for drinking in any such vessel shall be unclean.
And any thing upon which a part of their carcase may fall shall be unclean,
whether ovens or pans they shall be broken, they are defiled and shall be
unclean to you. [JERUSALEM. The ovens and pans shall be broken.] But fountains
and cisterns, the place of the collection of running waters, shall be clean:
but he who toucheth the carcase of any of those things (that may have fallen)
into the water shall be unclean. And if any part of their carcase fall in the
way upon seed that is to be sown, that which is sown dry shall be clean; but if
the carcase of any of them fall upon water that is put upon the seed when so
wetted, the seed is unclean to you. And if the limb of any clean beast that you
may eat be torn and it die, whosoever toucheth its carcase shall be unclean
until the evening. He who eateth of its carcase shall wash his clothes, and be
unclean until the evening; and he who carrieth its carcase shall wash his
clothes, and be unclean till evening.
And every reptile that
creepeth on the ground is an abomination, it shall not be eaten. And whatever
goeth upon its belly, and whatever
animal crawleth upon four, from the serpent unto the caterpillar which hath
many feet, of any reptile that creepeth upon the ground you may not eat, for
they are an abomination. [JERUSALEM. Whatsoever writhes upon its belly among
all animals.] You shall not contaminate your souls by any reptile that
creepeth, nor defile yourselves with them, lest by them you make yourselves
unclean. For I am the Lord your God; therefore sanctify yourselves, and be
holy, for I am Holy, and defile not your souls by any reptile that creepeth
upon the ground: for I am the Lord who have brought you up free from the land
of Mizraim, that I may be a God to you; and you may be holy, for I am Holy.
This is the decree of
the law concerning beasts, and birds, and every living animal that creepeth
upon the ground; for making distinction between the unclean and the clean;
between the animal whose flesh may be eaten, and the animal whose flesh may not
be eaten.
Pgs. 180-186
Ch. 12-13
SECTION XXVII.
TAZRIA.
XII. And the Lord
spake with Mosheh, saying: Speak with the sons of Israel, saying: When a woman hath
conceived and borne a male child, she shall be unclean seven days, as the days
of the removal of her uncleanness shall she be unclean. But on the eighth day
she shall be loosed, and her child shall be circumcised in the flesh of his
foreskin. And thirty and three continuous days she shall have for the
purification of the whole blood; but she must not touch things sacred, nor come
into the sanctuary until the time when the days of her purification be
completed. And if she hath borne a daughter, she shall be unclean fourteen
continuous days according to (the law of) her separation; and on the fifteenth
she shall be released; but sixty and six continuous days shall she have for the
(full) purification of the blood.
And when the days of
her purification are completed for the son or the daughter, she shall bring a
lamb of its year for a burnt offering, and a young pigeon or a turtle dove for
a sin offering, unto the priest at the door of the tabernacle of ordinance; and
the priest shall offer it before the Lord and make atonement for her; then
shall she be purified from either source of (her) blood. This is the law of the
purification of her who hath borne a son or a daughter.
But if she find not
her hand sufficient to bring a lamb, let her bring two turtle doves or two
young pigeons; one for the burnt offering, and one for the sin offering, and
the priest shall make atonement for her, and she shall be clean.
XIII. And the Lord
spake with Mosheh, saying: If a man have in the skin of his flesh a rising
tumour or a white spot, [JERUSALEM. A tumour, or sore, or white spot,] and it
be in the skin of his flesh (as) the plague of leprosy, let him be brought unto
Aharon the priest, or to one of the priests his sons. And the priest shall look
at the plague in the skin of the flesh,--and if the hair of the stricken place
be turned to whiteness, and the appearance of the plague be deeper (than the
surface), and be whiter than the skin of his flesh, like snow, it is the plague
of leprosy; and the priest having inspected him shall make him to be unclean.
But if the bright spot
be white like chalk in the skin of his flesh, and the appearance of it be not
deep, with whiteness like snow rather than skin, the hair, too, not being
turned to whiteness like chalk, the priest shall shut up him who is plagued
seven days; and the priest shall inspect him on the seventh day, and, behold,
if the plague stand as it was, and have not gone on wider in the skin, the
priest shall shut him up a second seven days. And the priest shall inspect him
the second seventh day; and, behold, if the plague hath become darker, and hath
not gone wider in the skin, the priest shall make him to be clean; it is an
obstinate sore, and he shall wash his clothes and be clean.
But if the inveterate
sore widen in the skin after he had been shown to the priest who had pronounced
him clean, let him a second time be seen by the priest. And the priest shall
look; and, behold, if the widening of the inveterate sore hath gone on in the
skin, the priest shall make him unclean; for it is the leprosy.
When the plague of
leprosy is upon a man, let him be brought to the priest. And the priest shall
observe; and, behold, if there be a white tumour rising on the skin like pure
wool, and the hair be turned to whiteness as the white of an egg, and the sign
of quick flesh be in the tumour, it is an inveterate leprosy in the skin of his
flesh; and the priest shall adjudge and pronounce him unclean, but not shut him
up, for he is (known to be) unclean. Yet if the leprosy increasing increaseth
in the skin, and the leprosy covereth all the skin of his flesh, from his head
even to his feet, in whatever part the eyes of the priest may look on, in
deliberating between cleanness and uncleanness, the priest shall consider; and,
behold, if the leprosy covereth all his flesh, the plagued man shall be
(pronounced) to be clean: all of him is turned to whiteness, he is clean. But
in the day that live flesh appeareth in him he is unclean. And the priest shall
observe the live flesh, and make him to be unclean; on account of the live
flesh in him he is unclean; it is leprosy. Or if the live flesh be turned and
changed into whiteness, he shall be brought to the priest; and the priest shall
observe, and, behold, the plague is turned white, and the priest shall adjudge
the plague to be clean; he is clean.
And if a man have in
his skin an ulcer, and it hath healed; but in the place of the ulcer there hath
come a white rising tumour, or a bright fixed spot, (in colour) white mixed
with red; he shall be seen by the priest. And the priest shall look; and,
behold, if the appearance of it be deeper than the skin, and it becometh white,
and the hair is turned white, the priest shall make him to be unclean; for it
is a plague of leprosy which increaseth in the ulcer. And if the priest look,
and, behold, the hair in it is not whitened, and the whiteness (of the spot) is
not in appearance deeper than the skin, and that it hath become dim, then must
the priest shut him up seven days. [And the priest shall look on the seventh
day;] and if it hath gone on widening in the skin, the priest shall make him to
be unclean; for it is the plague of leprosy. But if the spot abideth in its
place, and hath not gone on widening in the skin, but hath become fainter, it
is an inflamed blotch; and the priest shall make him to be clean; it is a
burning scar.
Or if there be in a
man's skin a hot burning, and in the burning wound a spot of white mixed with
red, or white only; the priest shall look upon it: and, behold, the hair is
turned white as chalk, and its appearance is deeper than the skin becoming
white as snow; it is leprosy growing in the burning spot; and the priest shall
make him unclean, it is the plague of leprosy. But if the priest look on it,
and, behold, the hair on the burning place be not white, and it be not deep,
nor becoming whiter than the skin, though it may be dim; then the priest shall
shut him up seven days. And the priest shall see him on the seventh day; and if
it hath gone on widening in the skin, the priest shall make him unclean; it is
the plague of leprosy. But if the priest look on it, and, behold, the hair on
the burning place is not white, and it is not deep, nor whiter than the skin,
though it may be dim; then the priest must shut him up seven days. And the priest
shall see him on the seventh day; and if it hath gone on widening in the skin,
the priest shall make him unclean, for it is the plague of leprosy. But if the
inflamed spot abide in its place, and go not on to widen in the skin and it be
dim (in appearance), it is a burning spot; and the priest shall make him to be
clean, for it is a burning wound.
And if a mail or a
woman have a plague upon the head, or in the beard, the priest shall look upon
the plague; and, behold, if the appearance is deeper and whiter than the skin,
and yellow hair be in it, in sight like a thin thread of gold, the priest shall
make him unclean; it is a scurvy, a leprosy in the head or the beard. But if
the priest view the scurfed plague, and, behold, if the appearance of it be not
deeper nor whiter than the skin, and there be no black hair in it, the priest
shall shut up him who hath the scurfed plague seven days. And the priest on the
seventh day shall look upon the plague; and, behold, if the plague hath not
gone on in breadth, and no yellow hair like gold be in it, and the appearance
of the scurf is not deeper than the skin, he shall cut away the hair which
surrounds the scar, but the scurfed part he must not shave; and the priest
shall shut him who hath the scurf, seven days. Then shall the priest look upon
the scurf on the seventh day; and, behold, if the scar hath not gone on in
breadth in the skin, and its appearance is not deeper nor becoming whiter than
the skin, the priest shall make him to be clean; and he shall wash his clothes
and be clean.
But should the breadth
of the scar go on in the skin after his purification, the priest shall inspect
it: and, behold, if the breadth hath increased, the priest need not look
narrowly after the yellow hair; for he is unclean. But if the scar abideth,
(without widening,) and black hair hath sprung up in it, the scar hath healed;
he is clean, and the priest shall make him to be clean.
And if a man or a
woman have in the skin of their flesh bright white spots, the priest shall
look, and, behold, if the spots in the skin of their flesh are a greyish white,
it is a bright freckle growing in the skin; he is clean.
And if a man's hair
fall off from his head, he is bald, but he is clean. And if the hair fall away
from the brow of his face, he is partly bald, but he is clean. But, if his
baldness or partial baldness hath in it a white plague mixed with red, it is a
leprosy growing in his baldness or partial baldness. And the priest shall look
upon it, and, behold, if the spot of the plague be white mixed with red in his
baldness, or partial baldness, like the appearance of leprosy in the skin of
the flesh, he is a leprous man, he is unclean, and the priest shall verily make
him to be unclean, for the plague is on his head.
And the leper in whom
is the plague shall have his clothes rent, and his hair shall be taken off,
going to the shearer's, and his lips shall be covered; and he shall be clothed
like a mourner, and crying, as a herald, he shall say, Keep off, keep off from
the unclean! All the days that the plague is in him he shall be unclean, for
unclean he is; he shall dwell alone by himself, to the side of his wife he must
not come nigh, and his habitation shall be without the camp.
And a garment in which
is the plague of leprosy, whether a garment of wool or a garment of linen,
whether in the warp or in the woof, in linen or in woollen, or in a skin, or in
anything made of skin: if the plague be green or red in the garment, or in the
skin, whether in the warp or in the woof, or in anything of leather, it is the
plague of leprosy, and must be shown to the priest. And the priest shall look
upon the plague, and shall shut it up seven days: and he shall look upon the
plague on the seventh day, and if the plague hath become wider in the garment,
whether in the warp or woof, or in the skin, or anything made of skin, it is a
manifest plague of leprosy, it is unclean.[1] But if the priest look, and,
behold, the width of the plague hath not advanced in the garment, in warp or
woof, or anything of skin, let the priest direct that they wash the material
which hath the plague in it, and shut it up a second seven days. And the priest
shall look after they have washed the plague, and, behold, the (condition of
the) plague hath not altered from what it was, and the plague hath not advanced
in its size, it is unclean, thou shalt burn it in the fire, for the leprosy is
deep in its bareness (or in its outward side). And if the priest observe, and,
behold, the plague hath become dim, then shall he tear it out of the garment,
or from the leather, or out of the warp or the woof. But if it re‑appear
in the garment, or in the warp or woof, or in anything of skin, and maketh
increase, thou shalt burn such material which hath the plague in it. And the
garment, or the warp or woof, or anything of skin, which thou shalt wash and
the plague depart from it shall be washed a second time, and it shall be clean.
This is the law for
the plague of leprosy in a garment of woollen or of linen, or the warp or the
woof, or anything of skin, to make it to be clean or to be unclean.
Pg. 186-195
Ch. 14-15
SECTION XXVIII.
METSORA
XIV. And the Lord spake with Mosheh, saying, This shall be the law for the leper: on the day of his purification he shall be brought to the priest. And the priest shall go forth out of the camp, and look, and behold, the leper hath been healed of his leprosy. Then the priest shall direct that he who is to be cleansed take two birds, alive and clean, and wood of the cedar, and scarlet (wool), and hyssop. And the priest shall instruct the killer to kill one of the birds in an earthen vessel with spring water. Let him take the living bird with the cedar wood, and the scarlet, and the hyssop, and dip them and the living bird in the blood of the bird that had been killed, and in the spring water. And let him sprinkle it upon the face of him who is to be cleansed of the leprosy seven times, and cleanse him; and send forth. the living bird over the face of the field. And it will be that if that man is again to be stricken with leprosy, the living bird will come back to his house on that day, and may be held fit to be eaten. But the bird that had been killed the priest shall bury in the presence of the leper. And he who is cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, and be clean; and afterward he may enter the camp, but shall dwell without his tent, the house of his habitation, and come not to the side of his wife for seven days. And on the seventh day he shall again shave off all the hair of his head, of the beard, and of the eyebrows, even all his hair shall he shave, and dip his clothes, and wash his flesh in water, and he is clean.
And on the eighth day let him take two lambs unblemished, and one ewe lamb of the year unblemished; and three‑tenths of flour for the mincha mingled with olive oil, and one log of olive oil. And the priest who purifieth the man who is to be cleansed shall make him stand with the lambs before the Lord at the door of the tabernacle of ordinance. And the priest shall take one lamb, and offer him as an oblation for trespass, with the log of oil, and uplift them all elevation before the Lord. And the slayer shall kill the lamb in the place where the sin offering is killed, and the burnt offering, in the holy place; because, as the sin offering, so the trespass offering is the priest's; it is most sacred. And the priest shall take of the blood of the trespass offering, and shall put it upon the middle point of the right ear of him who is to be cleansed, and upon the middle joint of his right hand, and on the middle joint of his right foot. And the priest, with his right hand, shall take (some) from the log of oil, and pour it upon the priest's left hand; and the priest shall dip his right hand finger in the oil which is in his left hand, and sprinkle the oil with his finger seven times. And of what remaineth of the oil that is in his hand the priest shall put some upon the cartilage of the right ear of him who is to be cleansed, and upon the middle finger of his right hand, and on the middle toe of his right foot upon the spot whereon he had first put the blood of the trespass offering. And that which yet remaineth of the oil that is in the priest's hand he shall put upon the head of him who is to be cleansed, and the priest shall make atonement for him before the Lord. And the priest shall perform the oblation of the sin offering, and make atonement for him who is to be cleansed from his defilement; and afterwards shall he kill the burnt offering. And the priest shall offer the burnt offering with the mincha at the altar, and the priest shall make atonement for him, and he will be clean.
But if he be a poor man, and his hand have not sufficiency, let him take one lamb for the trespass offering to be an elevation to make atonement for him, and one tenth of flour mingled with olive oil for the mincha, and a log of olive oil. And two large turtle doves, or two young pigeons, of the sufficiency of his hand, and let one be for the sin and one for the burnt offering. And he shall bring them on the eighth day for his purification unto the priest, at the door of the tabernacle of ordinance. And the priest shall take the lamb for the trespass offering, and the log of oil, and uplift them, an elevation before the Lord. And the slayer shall kill the lamb of the trespass offering, and the priest shall take the blood of the trespass offering, and. put it upon the middle cartilage of the right ear of him who is to be cleansed, and on the middle joint of his right hand, and on the middle joint of his right foot. And the priest shall pour some of the oil with his right hand into the priest's left band, and the priest with the finger of his right band shall sprinkle of the oil that is in his left hand seven times before the Lord. And the priest shall. put of the oil that is in his hand on the middle cartilage of the right ear of him who is to be cleansed, and on the middle joint of his right hand, and on the middle joint of his right foot, upon the spot whereon he first put the blood of the trespass offering. And what remaineth of the oil that is upon the priest's hand he shall put upon the head of him who is to be cleansed, to atone for him before the Lord. And the priest shall perform (the offering of) one of the large turtle doves, or of the pigeons of which his hand had sufficiency. That which his hand was sufficient to bring, let him bring, one for the sin, and one for the burnt offering, with the oblation of the mincha, and let the priest make atonement for him who is to be cleansed before the Lord. This is the decree of instruction for him in whom is the plague of leprosy. If there be not sufficiency in his hands to bring the greater oblations, let him bring of these oblations which are easier (and) which are here explained, on the day of his purification.
And the Lord spake with Mosheh and with Aharon, saying, When you have entered upon the land of Kenaan which I will give you for a possession, and a man who hath builded a house by rapine finds that I have put the plague of leprosy in the house of the land of your inheritance; and he who owneth the house shall come to the priest, saying, There is a plague, as it appeareth to me, in the house: then the priest shall direct that they make the house empty before the priest cometh to inspect the house, that all that is in the house may not be (condemned as) unclean; and after that the priest shall go in to inspect the house. And the priest shall look, and, behold, if the plague be like (the colour of) two beans crushed with stones, and goeth lower than the four walls, green or red, and its appearance be deeper than the walls; the priest shall go out from the house to the door of the house, and shut up the house seven days. And the priest, returning on the seventh day, shall look, and, behold, if the breadth of the plague hath increased in the wall of the house, then the priest shall direct that they break out the stones which have the plague in them, and throw them without the city into an unclean place. And they shall scrape the inside of the house round about, and throw the dust which they have scraped off without the city into an unclean place. And they shall take other stones, and insert them in the place of the (former) stones, and let other mortar be taken, and the house be replastered. [JERUSALEM. And they shall plaster the house.] But if the plague return and increase in the house, after the stones have been broken out, and after the house hath been scraped, and after that it hath been replastered, then the priest shall come and look, and, behold, (if) the breadth of the plague hath increased in the house, it a plain leprosy in the house, it is unclean. Then shall they destroy that house, and its stones, and its timber, and all the plaster of the house, and lie shall remove it without the city to an unclean place. And whoever goeth into the house in the days that it is shut up, shall be unclean until evening. And whoever sleepeth in the house shall wash his clothes, and whoever eateth in the house shall wash his clothes.
But if, having gone in, the priest looketh, and, behold the breadth of the plague hath not increased in the house, after the house hath been plastered, then the priest shall make the house to be clean, for the plague hath healed. And he shall take, for the purification plague of the house, two turtle doves and cedarwood and scarlet and hyssop; and the slayer shall kill one turtle dove in a vessel of earthenware with spring water; and he shall take the cedarwood and the hyssop and the scarlet and the living bird, and dip them in the blood of the bird that had been killed and in the spring water, and sprinkle the house seven times. And he shall purify the house with the blood, with the living bird, and with the cedarwood, and with the hyssop, and with the scarlet. And the living bird he shall send forth out of the town upon the face of the field, and shall atone for the house, and it shall be clean. But if it is to be that the house will be again struck with leprosy, the bird on that day will return, and may be fit for food. But the bird that was killed shall the priest bury in the presence of the owner of the house. This is the decree of instruction in the law for every plague of leprosy and scorbutus, and for leprosy in apparel, or in a house; and for and for tumours, scars, and inflamed blotches. [JERUSALEM. And for tomours, scars, and inflamed blotches.] That the priest may teach the people to discern between the day of darkness in which they may not be able to see the plague, and the day of light; and between a man who is unclean and a man who is clean. This shall be the decree of instruction for the leprosy.
XV. And the Lord spake with Mosheh and with Aharon, saying: Speak with the sons of Israel, and say to them: A man, whether young or old, who hath a defluxion from his flesh, when he hath seen it three times, is unclean. And this shall be his uncleanness, the appearance of the colour of white in his defluxion inflaming, the defluxion of his flesh; or when his flesh hath stopped from his defluxion, it is his uncleanness. Every bed on which one who hath such defluxion lieth shall be unclean; and every thing on which such an one sitteth shall be unclean. And the man who toucheth his bed shall wash his clothes, and wash himself in forty seahs of water, and shall be unclean until evening. And whoever may sit upon a thing whereon such an one who hath an issue hath sat, let him wash his clothes, and bathe in forty seahs of water, and be unclean until evening. And whoever may touch the flesh of one having an issue, let him wash his clothes, and bathe in forty seahs of water, and be unclean until evening. And if he who hath an issue spit upon any one who is clean, let him wash his clothes, and bathe in forty seahs of water, and be unclean until evening. And every girdle or saddle upon which he who hath an issue rideth shall be unclean. And whoever toucheth any thing that hath been under him shall be unclean until evening; and he who carrieth them shall wash his clothes, and bathe in forty seahs of water, and be unclean until evening. And whoever toucheth him who hath the issue, and washeth not his hands in water, shall be unclean; if he be a man, he shall wash his clothes, and bathe in forty seahs of water, and be unclean until the evening. And any vessel of earthenware whose inside may have been touched by him who hath the issue shall be broken; and any vessel of wood shall be washed in water.
But if he who hath had the issue shall have ceased from it, he shall number to himself seven days for his purification, and wash his clothes, and bathe his flesh in spring water, to be clean. And on the eighth day let him take for himself two large turtle doves, or two young pigeons, and bring them before the Lord at the gate of the tabernacle of ordinance, and deliver them to the priest. And the priest shall make one a sin offering and one a burnt offering, and the priest shall atone for him before the Lord, and he shall be cleansed from his issue. But if a man sin through ignorance and seed goeth from him, let him wash all his flesh in forty seahs of water, and be unclean until evening. And any garment or skin on which seed may be shall be washed in water, and be unclean until evening; and secondly, a woman with whom a man lieth shall wash in forty seahs of water, and be unclean until evening. And if a woman hath an issue of blood, red or dark, yellow as saffron, or water of clay, or as red wine mixed with two parts of water, she hath an uncleanness of blood in her flesh; she shall dwell apart seven days; any one who toucheth her shall be unclean until evening. Whatever such an one shall lie upon during the time of her separation shall be unclean; and whatever such an one sitteth upon during the time of her separation shall be unclean. And whoever toucheth her bed shall wash his clothes, and bathe himself with forty seahs of water, and be unclean until evening. And whoever toucheth any thing upon which such an one hath sat shall wash his clothes, and bathe in forty seahs of water, and be unclean until evening. And if the effusion of her body be upon her bed, or on a thing upon any part of which she sitteth, what time any one toucheth it, he shall be unclean until evening. If a man lie with her in the time of her separation, he shall be unclean seven days; and any bed upon which he lieth shall be unclean. But a woman who hath a defluxion of blood three days beyond the time of her separation, or when it floweth after the days of her separation, all the days of the uncleanness of her defluxion shall she be unclean; he who lieth with her shall be unclean. And any bed upon which such any one lieth all the days of her defluxion shall be as the bed which was accounted hers during the time of her separation, and any thing upon which such an one sitteth shall be unclean as the uncleanness of her separation. And whoever toucheth those (things) shall be unclean, and shall wash his clothes, and bathe in forty seahs of water, and be unclean until the evening.
But when she is cleansed from her issue, let her number to herself seven days, and afterwards wash in forty seahs of water, and be clean. And on the seventh day, let her take for herself two turtle doves, or two young pigeons eons, and bring them to the priest, at the door of the tabernacle of ordinance; and the priest shall make one a sin offering, and the other a burnt offering and the priest shall make atonement before the Lord, on account of the defluxion of her uncleanness. So shall you separate the children of Israel from their uncleanness, and make them to be separate from their wives at the time of their seclusion, and to give not occasion that they die for their uncleanness in defiling My tabernacle, where the glory of My Shekinah dwelleth among them.
This is the decree of instruction for him who hath a defluxion, and for him whose seed goeth forth and defileth him; and for her who is unclean in the time of her separation, and for any one who hath an issue, whether male or female, and for a man who lieth with the unclean. All these shall be advised of their uncleanness, and, when purified, shall bring the oblations that make atonement for them.
Pgs. 195-203
Ch. 16-18
SECTION XXIX.
ACHAREY MOTH.
XVI. And the Lord
spake with Mosheh, after that the two sons of Aharon the high priest had died
(or, the priests the two elder sons of Aharon had died) at the time of their
offering extraneous fire (aisha baria) before the Lord; died they by the
flaming fire. [JERUSALEM. The two sons of Aharon, in their offering extraneous
fire.] And the Lord said unto Mosheh: Speak with Aharon thy brother, that he
enter not at any time into the holy place within the veil before the mercy‑seat;
for the cloud of the glory of My Shekinah is revealed over the place of the
mercy‑seat.
This shall be the rite
(mida) for the entering of Aharon into the holy place. With a young
bullock, having no mixture, for the sin offering, and a ram for the burnt
offering. With the vestments of fine linen, the holy robe, shall he be dressed,
and linen drawers shall be upon his flesh, and with the girdle of fine linen
shall he be bound, and the mitre of fine linen shall be ordained for his head.
These are the holy garments; but with the golden robes he shall not enter, that
there be not brought to memory the sin of the golden calf; and at the time when
he is to enter he shall wash his flesh in forty seahs of water, and attire
himself with them.
And from the
congregation of the sons of Israel let him take two kids of the goats, without
mixture, for a sin offering, and one ram for a burnt offering. And Aharon shall offer the bullock of
the sin offering which (hath been purchased) with his own money, and make an
atonement with words of confession[1] for himself and for the men of
his house. And he shall take the two goats, and cause them to stand before the
Lord, at the door of the tabernacle of ordinance. And Aharon shall put upon the
goats equal lots; one lot for the Name of the Lord, and one lot for Azazel: and
he shall throw them into the vase, and draw them out, and put them upon the
goats. And Aharon shall bring the goat upon which came up the lot for the Name
of the Lord, and make him a sin offering. And the goat on which came up the lot
for Azazel he shall make to stand alive before the Lord, to expiate for the sins
of the people of the house of Israel, by sending him to die in a place rough
and hard in the rocky desert which is Beth‑hadurey.
And Aharon shall bring
the bullock which is for himself, and make atonement with confession of words
for himself, and for the men of his house, and kill the bullock for his sin
offering.
And he shall take a
censer full of coals burning with fire from off the altar from before the Lord,
and with his hand full of sweet incense, beaten small, he shall enter within
the veil. And he shall put the sweet incense upon the fire before the Lord, and
the cloud of the fuming incense shall envelope the mercy‑seat that is
over the testimony, that he may not die by the flaming fire before the Lord.
And he shall take of the blood of the bullock, and sprinkle with his right
finger upon the face of the mercy‑seat eastward, and before the mercyseat
he shall sprinkle the blood seven times with his right finger.
Then shall he kill the
goat of the sin offering which is (purchased with) the money of the people, and
carry in of the blood of the goat within the veil, and do with the blood of the
goat as he did with the blood of the bullock, and sprinkle it upon the mercy‑seat,
and before the mercy‑seat. And he shall make atonement for the holy
place, with confession of words for the uncleanness of the children of Israel,
and for their rebellions, and for their sins; and so shall he do for the
tabernacle of ordinance which remaineth with them in the midst of their
uncleanness. But let no one be in the tabernacle of ordinance at the time of
his going in to make atonement in the holy place for the sins of Israel, until
the time of his coming out; and so shall he make atonement for himself, and for
the men of his house, and for all the congregation of Israel.
And he shall withdraw,
and come forth from the holy place, unto the altar which is before the Lord,
and make atonement upon it with confession of words, and take of the blood of
the bullock and of the blood of the goat, mingled together, and put it upon the
horns of the altar round about. And he shall sprinkle upon it from the blood
with his right finger seven times, and cleanse it, and sanctify it from the
defilements of the children of Israel.
And when he hath
completed to make atonement for the holy place, and for the tabernacle of
ordinance, and for the altar, with confession of words, he shall bring near the
living goat. And Aharon shall lay his hands (upon him) in this order, his right
hand upon his left, upon the head of the living goat, and confess over him all
the iniquities of the children of Israel, and all their rebellions, and all
their sins, and shall put them, with an oath uttered and expressed with the
Great and glorious Name, upon the head of the goat, and send (him) away by the
hand of a man prepared from the year foregoing, to take him into a rocky desert
which is Beth‑hadurey; and the goat shall bear upon him all their sins
into a desert place; and the man shall send forth the goat to a rocky desert;
and the goat will go up on the mountains of Beth‑hadurey, and a
tempestuous wind from the presence of the Lord will carry him away, and he will
die.
And Aharon shall enter
the tabernacle of ordinance, and take off the robes of fine linen with which he
was attired at the time of his going into the holy place, and shall lay them
aside there. Then shall he wash his flesh in the sanctuary, and afterward
attire himself, and withdraw, and come forth, and perform his burnt offering
and the burnt offering of the people, and make atonement for himself and for
his people. And the fat of the sin offering he shall burn at the altar.
And he who led away
the goat to Azazel shall wash his clothes, and bathe his flesh in forty seahs
of water, and afterward he may enter the camp. But the bullock for the sin
offering, and the goat for the sin offering, whose blood was brought into the
sanctuary to make atonement, shall be carried away upon carriages[2] by the hands of young men who
are priests; and they shall bear them without the camp, and burn them with
fire, their skin, their flesh, and their dung. And he who burneth them shall
wash his clothes, and bathe his flesh in forty seahs of water, and afterwards
he may enter the camp.
And this shall be to
you for an everlasting statute: in the seventh month, it is the month Tishri,
on the tenth day of the month, you shall humble your souls, (abstaining) from
food, and from drinks, and from the use of the bath, and from rubbing[3], and from sandals, and from
the practice of the bed: nor shall you do any work, neither the native‑born
nor the stranger who dwelleth among you. For on this day be shall make
ATONEMENT for you to cleanse you from all your sins; and you shall confess your
transgressions before the Lord, and shall be clean. It is a Sabbath of rest to
you: no work of business shall you do, but shall humiliate your souls.
[JERUSALEM. But in it you shall fast for your souls.] It is an everlasting
statute.
And the priest who is
anointed, and who hath offered his oblation to minister instead of his father,
shall be clothed in the robes of fine linen, even the consecrated robes. And he
shall make atonement for the Holy of Holies, and for the tabernacle of
ordinance, and for the altar; and for the priests, and for all the people of
the congregation, shall he atone, with confession of words. And this shall be
to you for an everlasting statute, to expiate the children of Israel from all
their sins, once in the year. And Aharon did as the Lord commanded Mosheh.
XVII. And the Lord
spake with Mosheh, saying: Speak with Aharon and with his sons, and with the
sons of Israel, and tell them: This is the word which the Lord hath commanded,
saying: A man of the house of Israel, young or old, who shall kill as a
sacrifice a bullock, or lamb, or goat in the camp, or who killeth it without
the camp, and bringeth it not to the door of the tabernacle of ordinance to
offer it an oblation before the Lord, before the tabernacle of the Lord, the
blood of slaughter shall be reckoned to that man, and it shall be to him as if
he had shed innocent blood, and that man shall be destroyed from his people. In
order that the sons of Israel may bring their sacrifices which they have
[heretofore] killed on the face of the field, they may [henceforth] bring them
before the Lord, at the door of the tabernacle of ordinance, unto the priest,
and sacrifice their consecrated victims before the Lord. And the priest shall
sprinkle the blood upon the altar of the Lord, at the door of the tabernacle of
ordinance, and burn the fat, to be received with acceptance before the Lord.
Neither shall they offer any more their sacrifices unto idols which are like
unto demons, after which they have wandered. This shall be an everlasting
statute to them, unto their generations.
And thou shalt tell
them: A man, whether young or old, of the house of Israel, or of the strangers
who sojourn among you, who shall sacrifice a burnt offering, or consecrated
oblation, and bring it not to the door of the tabernacle of ordinance, to be made
an oblation before the Lord, that man shall be destroyed from his people.
A man also, whether
young or old, of the house of the family of Israel, or of the strangers who
sojourn, in dwelling among them, who shall eat any blood, I will cause
employment to turn away (or cease) from that man who eateth any blood, and will
destroy him from among his people. Because the subsistence of the life of all
flesh is in the blood, and I have given it to you for a decree, that you shall
bring the blood of the victim unto the altar to make atonement for the blood of
your lives, because the blood of the victim is to atone for the guilt of the
soul. Therefore have I said to the sons of Israel, Beware lest any man among
you eat the blood. Neither shall the strangers who sojourn by dwelling among
you eat the blood. And any man, whether young or old, of the house of the stock
of Israel, or of the sojourners who sojourn by dwelling among you, who hunteth
venison of beast or fowl proper to be eaten, shall pour out its blood when it
is killed; and if what he hath killed be not destroyed (or strangled?), let
[the blood] be covered with dust. Because the subsistence of the life of all
flesh is its blood; it is its life; and I have told the sons of Israel, You
shall not eat the blood of any flesh; for the subsistence of the life of all
flesh is its blood: whosoever among you eateth it shall be destroyed. And any
man who shall eat flesh which hath been thrown away on account of having been
strangled (or corrupted), or the flesh of that which hath been torn, (any man,)
whether native or sojourner, shall wash his clothes, and bathe in forty seahs
of water, and be unclean until evening when he shall be clean; but if he be
perverse and will not wash, nor bathe his flesh, he shall bear histransgression.
[JERUSALEM. And if he will not cleanse nor purify his flesh, he shall bear his
transgression.]
XVIII. And the Lord
spake with Mosheh, saying: Speak with the sons of Israel, and say to them, I am
the Lord your God. After the evil work of the people of the land of Mizraim,
among whom you have dwelt, you shall not do; so likewise, after the evil work
of the people of the land of Kenaan, whither I am bringing you, ye shall not
do, neither shall you walk according to their laws; but you shall perform the
orders of My judgments, and observe My statutes to walk in them: I am the Lord
your God. And you shall keep My statutes, and the order of My judgments, which
if a man do he shall live in them, in the life of eternity, and his portion
shall be with the just: I am the Lord.
No man, either young
or old, shall come nigh to any of the kindred of his flesh to dishonour (their)
nakedness by carnality, or by the knowledge of their nakedness. I am the Lord.
The nakedness of thy father, or the nakedness of thy mother, thou shall not
dishonour. A woman shall not lie with her father, nor a man with his mother;
she is thy mother: thou shalt not discover her nakedness. The nakedness of thy
father's wife thou shalt not dishonour, for it is the nakedness of thy father.
The nakedness of thy sister, the daughter of thy father, or the daughter of thy
mother, (or of her) whom, thy father begat by another wife, or of thy mother,
whom thy mother bare by thy father or by another husband, thou shalt not
dishonour. The nakedness of thy son's daughter, or the daughter of thy
daughter, thou shalt not dishonour, because they are as thy own nakedness. The
nakedness of thy father's wife's daughter, who hath been begotten of thy
father, she is thy sister, thou shalt not dishonour. The nakedness of thy
father's sister thou shalt not dishonour; she is of kin to thy father's flesh.
The nakedness of thy mother's sister thou shall not dishonour; for she is of
kin to thy mother's flesh. The nakedness of thy father's brother thou shalt not
dishonour, nor come nigh to his wife carnally; she is the wife of thy father's
brother. The nakedness of thy daughter‑in‑law thou shalt not
dishonour; she is the wife of thy son, thou shalt not dishonour her nakedness.
The nakedness of thy brother's wife thou shalt not dishonour in the life‑time
of thy brother, or after his death, if he have children; for it is the
nakedness of thy brother. The nakedness of a woman and of her daughter thou
shalt not dishonour, neither shalt thou take her son's daughter or the daughter
of her daughter, to dishonour their nakedness; for they are of kin to her
flesh; it is corruption. Neither shalt thou take a wife in the lifetime of her
sister, to aggrieve her by dishonouring her nakedness, over her, all the days
of her life. And unto the side of a woman in the time of the separation of her
uncleanness thou shalt not draw nigh to dishonour her nakedness. Nor unto the
side of thy neighbour's wife shalt thou come to defile her. And of thy
offspring thou shalt not give up any to lie carnally with the daughters of the
Gentiles, to perform strange worship; nor shalt thou profane the Name of thy
God: I am the Lord. [JERUSALEM. Neither shall ye profane the Name of your God:
thus speaketh the Lord.] Nor with a male person shalt thou lie as with a woman;
it is an abhorrent thing. Neither shalt thou lie with any beast to corrupt
thyseIf therewith nor shall any woman approach before a beast for evil
pleasure; it is confusion. Defile not yourselves by any one of all these; for
by all these have the peoples defiled themselves whom I am about to drive away
from before you. And the land hath been defiled, and I have visited the guilt
upon it, and the land delivereth itself of its inhabitants. But you, O`
congregation of Israel, observe My statutes, and the order of My judgments, and
commit not one of these abominations, neither (you who are) native born, or the
strangers who sojourn among you. For these abominable things have been done by
the men of the land who have been before you, so that the land hath been
polluted: lest, when you pollute the land, it cast you forth, as it will have
delivered itself of the people that were before you. [JERUSALEM. And the land
cast you not forth.] For whoever committeth any one of these abominations, the
souls who do so shall be destroyed from among their people. Observe you (then)
the keeping of My Word, in being careful to avoid the practice of these
abominable rites, which have been practised in the land before you, and the
defilement of yourselves by them: I am the Lord.
Pgs. 203-210
Ch. 19-20
SECTION XXX
KEDOSHIM
XIX. And the Lord
spake with Mosheh, saying: Speak with the whole congregation of the sons of
Israel, and say to them: Ye, shall be holy, for I the Lord your God am Holy.
Let every man revere his mother and his father, and keep the days of My Sabbaths: I am the Lord your God. Go not astray
after the worship of idols, nor make gods for yourselves that are molten: I am
the Lord your God. And when you sacrifice the consecrated victims before the
Lord, you shall make the sacrifice acceptable. On the day that it is sacrificed
you may eat of it, and on the day following; but what remaineth on the third
day shall be burned with fire. But if it be indeed eaten on the third day, it
is profaned, and shall not be accepted. And he who eateth it shall receive (the
penalty of) his sin; for he hath profaned the holy of the Lord, and that man
shall be destroyed from among his people.
And in the time that
you reap the harvest of your land you shall not finish one corner[1] that is in the circuit of thy
field, and the (full) ingathering of thy harvest thou shalt not collect.
Neither mayest thou shake out thy vines; (the whole of) their bunches, and the
remnant of thy vines thou shalt not gather: thou shalt leave them for the poor
and for the strangers at the time of their collection: I am the Lord your God.
[JERUSALEM. And when you reap the harvest of your land, thou shalt not
altogether finish gathering what is in your fields, and the (full) collection
of your harvest you shall not gather in; neither shake your vines of all their
clusters, nor collect the fallen grapes of your vines.] Sons of Israel, My
people, you shall not steal, nor prevaricate, nor do fraudulently one man with
his neighbour.Sons of Israel, My people, let no one of you swear by My Name in
vain, to profane the Name of thy God: I am the Lord. Thou shalt not be
oppressive (hard) upon thy neighbour, nor take away by force, nor let the hire
of the hireling be remaining all night at thy side until the morning. Thou
shalt not curse one who heareth not, nor set a stumbling‑block before the
blind, but shalt fear thy God: I am the Lord. Thou shalt not act falsely in the
order of judgment ment neither accept the face of the poor, nor honour the face
of the great but in truthfulness shalt thou judge thy neighbour. Thou shalt not
go after the slanderous tongue, which is cruel as a sword that killeth with its
two edges in uttering false accusations to afflict thy people. Thou shalt not
hinder the acquittal of thy neighbour in witnessing against him in the
judgment: I am the Lord. [JERUSALEM. My
people of the house of Israel, follow not the slanderous tongue[2] against your neighbour, nor be
silent about thy neighbour's blood, what time in the judgment thou knowest the
truth: so speaketh the Lord.]
Speak not bland words
with your lips, having hatred to your brother in your hearts; but reproving you
shall reprove your neighbour; and though it make you ashamed, you shall not
contract sin in account of him. Be not revengeful, nor cherish animosity
against the children of thy people; but thou shalt love thy neighbour himself,
as that though there be (cause of) hatred with thee thou mayest not do (evil)
to him: I am the Lord.
You shall keep My
statutes. Thy cattle shall not be made to gender with various kinds, neither
sow thy field with mixed seeds, nor put upon thee a garment of divers
materials, (as) wool and linen. And if a man lie carnally with a woman, and she
be an (Israelitish) handmaid (about to be) made free, and betrothed to a free
man, but her redemption not altogether completed by (the payment of) the money,
or the written instrument of liberation not having been given to her, let
inquisition be made for judgment: she is liable to be chastised, but he is not.
But it shall not be considered a matter of putting to death, because she was
not altogether free. (Deut. xxii. 22‑24.) And the man who lay with her
must bring his trespass offering to the door of the tabernacle of ordinance, a
ram for a trespass offering. [JERUSALEM. They have rebelled, they are guilty.]
And the priest shall make atonement with the ram of his trespass offering
before the Lord, for his sin that he hath sinned; and the sin that he hath
sinned shall be forgiven.
And when you have come
into the land, and have planted any tree that may be eaten of, you shall verily
circumcise the fruit of it; three years shall it be to you for rejection, to be
destroyed; it shall not be eaten. And in the fourth year all the fruit of it
shall be consecrated, (a token of) praise before the Lord delivered for the
priest (or, to be redeemed from the priest). But in the fifth year thou mayst
eat the fruit of it; for produce will be increased to you from the heavens: I
am the Lord your God.
You shall not eat the
flesh of any sacrifice while the blood remaineth in the veins. You shall not be
observers of auguries, after the sanhedrin of the speculators. You shall not
round off the (hair on) the sides of your heads, nor shave the corners of your
beards. And a corrupting incision for the soul of the dead thou shalt not make
in thy flesh, neither set upon yourselves an inscription by the incutting of
any figurated sign: I am the Lord. You shall not profane your daughters to give
them up to fornication: neither delay to give your daughters unto husbands in
their proper ages, lest they go astray by fornication after the people of the
land, and the land be filled with whoredom.
The days of My
Sabbaths You shall keep, and go unto My sanctuary with reverence: I am the
Lord. Go not astray after those who inquire of impostors, or bring up the dead,
or interrogate the bone of Jeddua:[3] neither be ye inquirers with
them, to pollute yourselves thereby I am the Lord your God. You shall rise up
before the aged who instruct in the law and honour the presence of the wise,
and fear thy God: I am the Lord.
And if a stranger
becometh a sojourner, and settleth among you in your land, you shall not molest
him with hard words: but the stranger who sojourneth among you shall be
(treated) as the native born, and thou shalt love him as thyseIf: thou shalt
not deal with him as if thou didst hate him; for ye were sojourners in the land
of Mizraim: I am the Lord your God.
You shall not deal
falsely in the ordering of judgment; in the admeasurement of summer and winter;
in weight and measure, in heaping up, or in sweeping off:[4]
but balances of truth, weights of truth, measures of truth, and tankards of
truth, shall yours be. I am the Lord our God who brought you redeemed from the
land of Mizraim: and you shall observe all My statutes, and all the ordinations
of My judgments, and do them: I am the Lord.
XX. And the Lord spake
with Mosheh, saying: And with the sons of Israel speak thou, to say: A man of
the family of the sons of Israel, whether young or old, who shall make (an
offering) of his offspring unto Molek to be burned in the fire, shall be verily
put to death: the people of the house of Israel shall punish his guilt by the
infliction of stones; and I will cause a reverse, to make prosperity to cease
with that man, and will cut him off from among his people; because he gave his
offspring in strange worship to pollute My sanctuary and to profane My holy
Name. And if the people of the house of Israel hiding hide their eyes from that
man, when he giveth his offspring unto strange worship, that they might not
kill him, then will I appoint a reverse, to make a controversy against that man,
and against his family who protect (cover) him, to chastise (them) with
afflictions; and him will I destroy, and all who follow him to wander after
strange worship, from among their people.
And the man who turns
aside to inquire of the impostors, or to seek to bring up the dead, or to
inquire by the bone of Jeddua, to go astray after them, I will appoint a
reverse to punish that man, and will destroy him by a plague from among his
people. But sanctify yourselves, and be holy in your bodies, that your prayers
may be received with acceptance: I am the Lord who sanctify you. And observe My
statutes and perform them: I am the Lord who sanctify you.
For the young man or
the old man who curseth his father or his mother by the revealed Name, shall be
verily put to death by the casting of stones; because he hath cursed his father
or his mother, be is guilty of death. And the man who by adultery defileth the
wife of (another) man, or who committeth adultery with the wife of his married
neighbour, shall be verily put to death, by strangulation, with the hard towel
in the tender part (?): and on account of a betrothed person, by the casting of
stones: both the adulterer and the adulteress (shall die). And a man who lieth
with his father's wife, whether his own mother or another wife, and who hath
dishonoured the nakedness of his father shall be verily put to death: both of
them are guilty of death by the casting of stones. And if a man lieth with his
daughter‑in‑law, both of them shall be put to death; they have
wrought confusion, they are guilty of death by the casting of stones. And if a
man lie with a man as with a woman, they have wrought abomination; both of them
shall die by the stoning of stones. And if a man take a wife and her mother, it
is fornication let them be burned with fire with melted lead in their mouth,
that fornication may not be among you. And a man who lieth with a beast shall
be surely put to death with the stoning of stones, and the beast shall be slain
with spikes. And if a woman approacheth the side of any beast that it may have
to do with her, they shall be slain; the woman by the casting of stones, and
the beast by the slaughter of spikes, they shall die; for they are deserving of
death. And if a man lie with his sister, his father's daughter, or the daughter
of his mother, and he dishonour her nakedness, it is depravity: for I showed
mercy with the first ones, on behalf of the peopling of the world by them,
while as yet I had not promulged the law in the world: but after the law bath
been declared in the world, every one who committeth these things shall be
destroyed by mortality, and the children of their people shall witness their
punishment; for be who bath dishonoured the nakedness of his sister shall be
guilty of death. And a man who lieth with a woman who is unclean, and
dishonoureth her nakedness, they shall both of them be destroyed by a plague
from among their people. Nor shalt thou dishonour the nakedness of thy mother's
sister nor thy father's sister; for he hath dishonoured the flesh of his near
kin: they shall receive the penalty of their guilt in dying. And if a man lie
with the wife of his father's brother, he hath dishonoured the nakedness of his
father's brother: they shall receive their punishment; they shall be consumed
by mortality; without children shall they die. And if a man take the wife of
his brother during his life, it is an abomination: he hath dishonoured the
nakedness of his brother; without children shall they be.
But you, the
congregation of Israel, shall observe all My statutes, and all the ordinations
of My judgments, and do them; that the land into which I am to bring you to
dwell in it may not cast you out: and walk not after the laws of the peoples
whom I drive away from before you; for they have committed all these abhorrent
things, and My Word hath abhorred them. But I have told you to beware of these
horrors, that you may inherit their land; and I will give it you to possess it,
a land producing milk and honey I am the Lord your God who have separated you
from the nations. And you shall make distinction between the animal which is
fit to be eaten, and that which it is improper to eat; and between the fowl
which it is improper to eat, and that which is fit to be eaten. Defile not your
souls by (eating of) the animal that is torn by a wild beast, or the bird torn
by the falcon, or anything that creepeth upon the which I have from you for
their uncleanness. And you shall be holy before me; for holy am I, the Lord,
who have chosen you, and separated you from the nations to be worshippers
before Me. And the man or the woman who hath in them (the spirit of) divination
or necromancy shall die by the casting of stones; for they are guilty of death.
Pgs. 211-225
Ch. 21-24
SECTION XXXI.
EMOR
XXI. AND the Lord
spake to Mosheh, saying: Speak unto the priests, the men of the children of
Aharon, that they keep themselves apart from defilement and thus shalt thou say
to them: For a man who is dead, (the priest) shall not defile himself among his
people; but for a woman who is of kin to his flesh, for his daughter, and for
his father, and for his son, and for his daughter, and for his brother, and for
his sister, a virgin who is nigh to him, and who hath neither been betrothed,
nor married to a husband, for her he may defile himself. The husband shall not
defile himself on account of his wife, except so far as it is right for him;
but for a relative of those who do the work of his people he may defile
himself. They shall not mark themselves between their eyes, nor set a mark upon
their heads, nor cut away the corners of their beards, nor make any incision in
their flesh: but they shall be holy before their God, and shall not profane the
name of their God; [JERUSALEM. They shall not profane for the oblations of
their God they do offer, and they must be holy in their bodies. They shall not
take to wife a woman who hath gone astray by fornication, [JERUSALEM. A woman a
fornicatress, or profane,] or who was born illegitimate, nor a woman who hath
been put away, whether from her husband or the husband's brother, may they
take; for he is to be holy before his God. Thou shalt sanctify him unto the
priesthood; for the oblation itself of thy God he is to offer: he shall be holy
to thee, and thou shalt not make him profane: I, the Lord who sanctify you, am
holy. And if the betrothed daughter of a man of the priesthood profane herself,
by going astray in fornication; if, while she is yet in her father's house, she
is guilty of fornication, she shall be burned with fire.
And the high priest
who hath been anointed over his brethren, and upon whose head the anointing oil
was poured, and who offered his oblation to be arrayed in the (holy) robes,
shall not make his head bare, nor either rend or tear his garment in the hour
of grief. Nor unto any person who is dead shall he go in, nor for his father or
his mother make himself unclean. And he shall not go forth from the sanctuary,
or profane the sanctuary of his God; for the anointing oil of his God is upon
him: I am the Lord. And he shall take a wife who is in her virginity; but a
widow, or a divorced person, or one who was born of depraved parents, or who
hath gone astray by fornication, such as these be shall not take; but a virgin
proper shall he take to wife from the daughters of his people. Neither shall he
profane his offspring among his people; for I the Lord do sanctify him.
And the Lord spake
with Mosheh, saying: Speak with Aharon, saying: No man of thy sons in the
families of their generations who hath a blemish in him shall be qualified to
offer the oblation of his God: for no man who hath a blemish in him shall
offer. A man who is blind or lame, or stricken in his nostrils, or mutilated in
his thigh, or a man who hath a broken foot, or a broken hand or whose eyelids
droop so as to cover his eyes, who hath no hair on his eyelids; or who bath a
suffusion of whiteness with darkness in his eyes; or who hath the dry scurvy,
or who is full of the blotches of Egypt, or whose testicles are swollen or
shrunk, (JERUSALEM. Or one whose eyelids cover his eyes, or hath no hair on his
eyelids, or who is overgrown, or a dwarf, or blear‑eyed, or filled with
scurvy or with blotches, or who is wanting in the testicles,] no man, a priest
of the race of Aharon the priest who hath in him any such blemish, shall be
qualified to offer the oblations of the Lord. He bath a blemish, and it is not
meet for him to offer the oblation of his God. Nevertheless he may support
himself with the residue of the oblations of his God which remaineth of the
most holy and of the holy (offerings); only he must not enter within the veil,
nor approach the altar; for a blemish is in him, and he shall not
profane My sanctuary; for I the Lord do sanctify them. And Mosheh spake with
Aharon and with his sons, and with all the sons of Israel.
XXII. And the Lord
spake with Mosheh, saying: Speak with Aharon and with his sons, that they keep
apart from the consecrated things of the children of Israel, and profane not
the Name of My Holiness (in whatever) they hallow before Me: I am the Lord. Say
to them, Take heed in your generations: whatever man of all your sons who shall
offer things hallowed, which the children of Israel have consecrated before the
Lord, having his uncleanness upon him, that man shall be destroyed with a
stroke of death before Me: I am the Lord. Any man, young or old of the
offspring of Aharon, who is a leper, or hath a running issue, shall not eat of
things consecrated till he be clean: and whoever toucheth any uncleanness of
man, or one from whom uncleanness hath proceeded, or who toucheth any reptile
that maketh unclean, or (the corpse of) a dead man which maketh unclean, or any
of the uncleanness of his life, the man being a priest who toucheth such shall
be unclean until the evening, and may not eat of the holy things, except that
he wash his flesh in forty seahs of water. And when the sun hath set and he be
fit, he may afterward eat of the holy things; for they are his food. But of a
dead carcase, or (that which hath been) killed (by violence), he may not eat to
defile himself therewith. I am the Lord. But the sons of Israel shall observe
the keeping of My Word, that they may not bring sin upon themselves, nor die
for it by the flaming fire; because they have profaned it: I am the Lord who sanctify
them.
No stranger or profane
person shall eat of a consecrated thing, (neither) a son of Israel who is an
inmate of the priest, nor any hireling, may eat of the hallowed thing. But if
the priest buy a man a stranger with the price of his money, he may eat of it,
and such as have grown up in his house may eat of his bread. And the daughter
of a priest, if she be married to a man a stranger, may not eat of things set
apart by consecration. But if the daughter of a priest be a widow, or be
divorced and having no child by him hath returned to her father's house, and
hath not been wedded to a brother‑in‑law, (Deut. xxv. 5,) she,
being as in the days of her youth, and not being with child, may eat of her
father's meat; but no stranger shall eat thereof. And if a man of Israel eat
that which is consecrated unknowingly, let him add a fifth part of its value to
it, and give the (price of the) holy thing unto the priest. Let them not
profane the sacred things of the children of Israel which are set apart unto the
Name of the Lord, nor let the sin of their trespass be found upon them, by
eating in uncleanness their consecrated things; for I am the Lord who do
sanctify them.
And the Lord spake
with Mosheh, saying: Speak with Aharon and with his sons and with all the
children of Israel:‑A man, whether young or old, of the house of the
family of Israel, or of the strangers who are in Israel, who shall offer his
oblation of any of their vows, or their free will offerings which they present
before the Lord for a burnt sacrifice, to be acceptable for you, it shall be
perfect, a male of the bullocks, of the lamb, or of the young goats. But
anything that hath a blemish you shall not offer; for that will not be
acceptable from you. And if a man will offer a consecrated victim before the
Lord to fulfil a vow, or as a free will offering, from the herd, or from the
flock, it must be perfect to be acceptable; no blemish shall be in it. Whatever
is blind, or broken‑boned, or stricken in the eyelids, or whose eyes are
stricken with a mixture of white and dark, or one filled with scurvy or the
blotches murrain, you shall not offer before the Lord, nor present an oblation
of them on the altar before the Lord. A bullock or a ram that hath superfluity
or deficiency of the testicles, you may make a free will offering, but for a
vow it will not be acceptable. That which is crushed, or ruptured, or diseased,
or enervated, you shall not offer to the Name of the Lord; and in your land you
shall not emasculate. And from the hand of a son of the Gentiles you shall not
offer the oblation of your God of any of these, because their corruption is in
them; a blemish is in them, they are profane, they shall not be acceptable for
you.
And the Lord spake
with Mosheh, saying (to the effect that): What time thou callest to our mind
the order of our oblations, as they shall be offered year by year, being our
expiatory offering for our sins, when on account of our sins (such sacrifices
are required), and we have none to bring from our flocks of sheep, then shall a
bullock be chosen before him, in memorial of the righteousness of the elder who
came from the cast, the sincere one who brought the calf, fat and tender, to
Thy Name. A sheep is to be chosen, secondly, in memory of the righteousness of
him who was bound as a lamb on the altar, and who stretched forth his neck for
Thy Name's sake, while the heavens
stooped down and condescended, and Izhak beheld their foundations, and his eyes were blinded by the high things;
on which account he was reckoned to be worthy that a lamb should be provided
for him as a burnt offering. A kid of the goats is to be chosen likewise, in
memorial of the righteousness of that perfect one who made the savoury meat of
the kid, and brought it to his father, and was made worthy to receive the order
of the blessing: wherefore Mosheh the prophet explaineth, saying: Sons of
Israel, my people, When a bullock, or a lamb, or a kid is brought forth
according, to the manner of the world, it shall be seven days after its dam,
that there may be evidence that it is not imperfect; and on the eighth day and
thenceforth, it is acceptable to be offered an oblation to the Name of the
Lord. Sons of Israel, my people, as our Father in heaven is merciful, so shall
you be merciful on earth: neither cow, nor ewe, shall you sacrifice along with
her young on the same day. And when you offer a sacrifice of thanksgiving to
the Name of the Lord, you shall offer so as to be accepted. It shall be eaten
on that day, none shall remain till the morning: I am the Lord. And you shall
observe My commandments to do them I am the Lord who give a good reward, to
them who keep My commandments and My laws. Nor shall you profane My Holy Name,
that I may be hallowed among the children of Israel. I am the Lord who sanctify
you, having brought you forth redeemed from the land of Mizraim, that I may be
to you Eloah: I am the Lord.
[JERUSALEM. In the time that thou remindest us of
the order of the oblations as they are to be offered year by year; our
offerings are to make atonement for our sins. But when our sins have given
occasion, and we have not wherewith to bring from our flocks of sheep, a
bullock is to be chosen before Me. to recall to remembrance the elder of the
east, sincere altogether, Who brought to Thy Name a calf tender and good, Which
he gave to the young man, who basted to dress it, and to bake unleavened cakes;
and the angels did eat, and be was accounted worthy to receive the announcement
that., behold, Sarah should give birth to Izhak. A lamb is to be chosen,
secondly, to call to remembrance the righteousness of the prince who suffered
himself to be bound upon the alter, and stretched forth his neck for Thy Name's
sake; when the heavens stooped down and condescended, and Izhak beheld their
foundations, and his eyes were blinded by the high things (or, from the
heights), on which account be was held worthy that a lamb should be provided in
his stead for a burnt offering. A kid of the goats also is to be chosen, to
call to remembrance the righteousness of that perfect one who put on the skins
of the kids, and made savory meat, and brought of his viands unto his father,
and gave wine to him to drink; on account of which he was held worthy to
receive the orders of blessings from Izhak his father, that the twelve sacred tribes should arise to Thy Name.
Behold, then, how Mosheh, the prophet of the Lord, expoundeth, and saith, Sons
of Israel, my people, When a bullock, or a lamb, or a goat is brought forth, it
shall be seven days after its dam; on the eighth day and thenceforth it shall
be fit to be offered as an oblation to the Name of the Lord.]
XXIII. And the Lord
spake with Mosheh, saying: Speak with the sons of Israel, and say to them, The
orders of the time of the Festivals of the Lord, which you shall proclaim as
holy convocations, these are the orders of the time of My festivals. Six days
shalt thou do work, and the seventh day (shall be) a Sabbath and a rest, a holy
convocation. No manner of work may you do; it is a Sabbath to the Lord in every
place of your habitations.
These are the times of the Festivals of the
Lord, holy convocations which you shall proclaim in their times: In the month
of Nisan, on the fourteenth day of the month, between the suns (shall be) the
time for the sacrifice of the Pascha to the Name of the Lord. And on the
fifteenth day of this month the feast of unleavened cakes to the Name of the
Lord. Seven days you shall eat unleavened bread. On the first day of the feast
a holy convocation shall be to you; ye shall do no work of labour, but offer
the oblation to the Name of the Lord seven days; in the seventh day of the
feast shall be a holy convocation; you shall do no work of labour.
And the Lord spake
with Mosheh, saying: Speak with the sons of Israel, and say to them: When you
have entered into the land which I give you, and you reap the harvest, you
shall bring the sheaf of the first fruits of your harvest unto the priest; and
he shall uplift the sheaf before the Lord to be accepted for you. After the
first festal day of Pascha (or, the day after the feast‑day of Pascha) on
the day on which you elevate the sheaf, you shall make (the sacrifice of a lamb
of the year, unblemished a burnt offering unto the Name of the Lord: and its
mincha, two tenths of flour, mingled with olive oil, for an oblation to the
Name of the Lord, to be received with acceptance; and its libation, wine of
grapes, the fourth of a hin. But neither bread nor parched corn (of the ripe
harvest) nor new ears may you eat until this day, until the time of your
bringing the oblation of your God: an everlasting statute unto your generations
in all your dwellings
And number to you
after the first feast day of Pascha, from the day when you brought the sheaf
for the elevation, seven weeks; complete they shall be. Until the day after the
seventh week you shall number fifty days, and shall offer a mincha of the new
bread unto the Name of the Lord. From the place of your dwellings you are to
bring the bread for the elevation; two cakes of two‑tenths of flour,
which must be baked with leaven, as first fruits unto the Name of the Lord. And
with that bread you are to offer seven lambs of the year, unblemished, and a
young bullock without mixture (of colour), the one for a sin offering, and two
lambs of the year for a sanctified oblation. And you shall make (a sacrifice)
of a young goat without mixture, the one for a sin offering and two lambs of
the year for a sanctified oblation. And the priest shall uplift them with the bread
of the first fruits, an elevation before the Lord, with the two lambs; they
shall be holy to the Name of the Lord, and shall be for the priest. And you
shall proclaim with life and strength
that self‑same
day, that at the time of that day there shall be to you a holy convocation: you
shall do no work of labour: it is an everlasting statute in all your dwelling
for your generations.
And when you reap the
harvest of the ground, you shall not finish one corner that is in thy field at
thy reaping nor shalt thou gather the gleanings of thy harvest, but leave them
for the poor and the strangers: I am the Lord thy God.
And the Lord spake
with Mosheh, saying: Speak with the children of Israel, saying: In Tishri,
which is the seven month, shall be to you a festival of seven days, a memorial
of trumpets, a holy convocation. No work of labour may you do, but offer an
oblation before the Lord unto the Name of the Lord. And the Lord spake with
Mosheh saying: But on the tenth day of this seventh month is the Day of
Atonement; a holy convocation shall it be to you, and you shall humble your
souls, (abstaining) from food, and from drink, and from the use of the bath,
and from anointing, and the use of the bed, and from sandals; and you shall
offer an oblation before the Lord, and do no work on this same day; for it is
the Day of Atonement, to make atonement for you before the Lord your God. For
every man who eateth in the fast, and will not fast that same day, shall be cut
off by death from among his people. [JERUSALEM. For every soul who hideth himself from fasting and fasteth not on
the day of the fast of his atonement.] And every man who doeth any work on that
same day, that man will I destroy with death from among his people. No work of
labour may you do an everlasting statute for your generations, in all your
dwellings. It is a Sabbath and time of leisure for you to humble your souls.
And you shall begin to fast at the ninth day of the month at even time; from
that evening, until the next evening, shall you fast your fast, and repose in
your quietude, that you may employ the time of your festivals with joy.
[JERUSALEM. From evening to evening
you shall fast your fast, and repose in your quietude, that you may employ the
time of your festivals with joy.]
And the Lord spake
with Mosheh, saying: Speak with the sons of Israel: In the fifteenth day of
this seventh month shall be the Feast of Tabernacles, seven days unto the Name
of the Lord. On the first day of the feast is a holy convocation; no work of
labour may you do. Seven days you shall offer an oblation to the Name of the
Lord, you shall gather together to pray before the Lord for rain; no work of
labour may you do. These are the times of the order of the Lord's festivals
which you are to convoke for holy convocations, to offer an oblation to the name of the Lord, a burnt sacrifice
and a mincha, sanctified offerings and libations, the rite of a day in its day;
beside the days of the Lord's Sabbaths, beside your gifts, and beside your
vows, and beside your free‑will offering which you bring before the Lord.
But on the fifteenth of the seventh month, at the time when you collect the
produce of the ground, you shall solemnize a festival of the Lord seven days.
On the first day, rest; and on the eighth day, rest. And of your own shall you
take on the first day of the feast, the fruits of praiseworthy trees, citrons,
and lulabin, and myrtles, and willows that grow by the brooks; and you shall
rejoice before the Lord your God seven days. [JERUSALEM. Citrons and lulabs.] And you shall solemnize it before the Lord
seven days in the year, by an everlasting statute in your generations shall you
observe it in the seventh month. In tabernacles of two sides according to their
rule, and the third a handbreadth (higher), that its shaded part may be greater
than that into which cometh the sunshine;[1] to be made for a bower (or
shade) for the feast, from different kinds (of materials) which spring from the
earth and are uprooted: in measure seven palms, but the height within ten
palms. In it you shall sit seven days;[2] the males in Israel, and
children who need not their mothers, shall sit in the tabernacles, blessing
their Creator whenever they enter thereinto. That your generations may know
how, under the shadow of the cloud of glory, I made the sons of Israel to dwell
at the time that I brought them out redeemed from the land of Mizraim. And
Mosheh declared the time of the orders of the Lord's festivals, and taught them
to the sons of Israel.
XXIV. And the Lord
spake with Mosheh,saying: Command the children of Israel that they bring of
their own, pure beaten olive oil for the light, that the lamps may burn
continually, on the day of Sabbath, and on the day of work; outside of the veil
of the testimony for evermore, because the Shekinah dwelleth in Israel: in the
tabernacle of ordinance shall Aharon order it from evening till morning before
the Lord continually, by an everlasting statute unto your generations.
And thou shalt take
flour, and bake thereof twelve cakes, according to the twelve tribes; two
tenths shall be one cake. And thou shalt set them in two orders (rows), six in
one order, and six in the other upon the table in its purity, as it is ordained
before the Lord. And thou shalt put upon the orders pure frankincense, that it
may be an oblation of memorial bread before the Lord. From Sabbath day to
Sabbath day he shall order it anew before the Lord continually from the
children of Israel. This shall be an everlasting statute. And it shall be for
Aharon and for his sons, and they shall eat it after they have taken it from
off the table in the holy place; for it is most sacred to him of the oblations
of the Lord by an everlasting statute.
But a wicked man, a
rebel against the God of heaven, had come out of Mizraim, the son of the
Mizraite man who had killed the man of Israel in Mizraim, and had gone in unto
his wife, who conceived and bare a son among the children of Israel. And while
the Israelites were dwelling in the wilderness, he had sought to spread his
tent in the midst of the tribe of the children of Dan; but they would not
permit him, because in the arrangements of Israel every man dwelt with his
family by the ensigns of the house of their fathers. And they contended
together in the camp, and the son of the Israelitess with a man of Israel, who
was of the tribe of Dan, went to the house of judgment; and when they had come
out from the house of judgment, where he had been condemned, the son of the
daughter of Israel expressed and reviled the great and glorious Name of
Manifestation which he had heard at Sinai, and defiled and execrated; and the
name of his mother was Shelomith, the daughter of Dibree, of the tribe of Dan.
[JERUSALEM. And the son of the woman of Israel reviled the Manifested Name and
defied.]
This is one of four
judgments which were brought in before Mosheh the prophet, who decided them by
the dictate of the Word, who is above. They were judgments about money and
about life. In judgments on money Mosheh was prompt; but in the judgment on
life he was deliberate (or slow by delay) each (party) Mosheh said, I have not
heard: that he might teach the chiefs of the Sanhedrin of Israel, who were to
arise after him, to be prompt in judgments respecting money, but slow in judgments
that affected life; and not to be ashamed to inquire for counsel in cases that
should be too hard for them, forasmuch as Mosheh, Rabban of Israel, had need to
say, I have not heard. Therefore they shut him up in the house of confinement
till the time that it should be explained to them by the decree of the Word of
the Lord.
[JERUSALEM. This is
one of four judgments that were brought before Mosheh our Rabbi. In two of them
was Mosheh slow by delay, and in two of them was Mosheh expeditious. With the blasphemer
who blasphemed the Holy Name with scoffings and with the gatherer of sticks who
profaned the Sabbath, Mosheh had delay, because they were judgments that
affected life; but in the case of unclean persons who could not perform the
Pascha in its time, and in that of the daughters of Zelophehad, Mosheh could be
prompt, because they were judgments on temporal matters. But to those he would
say, I have not heard: to teach the judges who were to arise after Mosheh to be
slow in judgments on life and to be expeditious in judgments of Mammon; and not
to be ashamed to say, I have not heard; for Mosheh our Rabban said, I have not
heard. And they shut him up in confinement, while as yet it had not been
explained to them from before the Lord with what judgments they were to deal
with him.]
And the Lord spake
with Mosheh, saying: Bring forth the blasphemer without the camp, and let the
witnesses who heard his blasphemy, and the judges, lay their hands upon his
head, and let the whole congregation stone him with stones. And speak thou with
the sons of Israel, saying: A man young or old who shall blaspheme the known
Name of his God shall bear his sin. Whosoever expresseth and revileth the Name
of the Lord shall verily be put to death; all the congregation shall cast
stones upon him, whether he be a sojourner or native‑born, when he hath
blasphemed the Name that is Alone, he shall die.
And if a man destroy
the life of any one of the children of Israel, he shall verily be put to death
by the sword. And he who destroyeth the life of an animal shall make it good, a
living animal for a living one. And a man who inflicteth a blemish on his
neighbour, whatsoever he hath done it shall be done unto him: the value of a
fracture for a fracture; the value of an eye for an eye; the value of a tooth
for a tooth; whatsoever blemish he inflicteth upon the man, the same shall be
rendered unto him. [JERUSALEM. Fracture shall be recompensed by fracture, an
eye shall be recompensed by an eye, a tooth for a tooth, the blemish he hath given
to the man it shall be given unto him.] He who killeth a beast shall restore
it; but be who slayeth a man shall be slain. One judgment shall you have for
the stranger and for the native; for I am the Lord your God. And Mosheh spake
with the sons of Israel, and they brought forth the blasphemer without the
camp, and stoned him with stones; and the sons of Israel did it, by laying
their hands upon, leading him away hanging, and burying him, as the Lord had
commanded Mosheh.
Pgs. 225-230
Ch. 25-26
SECTION XXXII.
BEHAR SINAI.
XXV. AND the Lord
spake with Mosheh in the mountain of Sinai, saying: Speak with the children of
Israel, and say to them: When you have entered into the land that I will give
to you, then shall the ground rest for a rest before the Lord. Six years you
shall sow your fields, and six years prune your vineyards and gather in the
fruit; but in the seventh year there shall be a rest of remission to the earth,
that she may rest before the Lord; you shall not sow your fields, nor prune
your vineyards. The after crop which remaineth from your harvests you may not
reap, nor of your later grapes make a vintage; a year of remission it shall be
unto the earth; but the remission[1] of the ground shall be to you
for food, to thee, to thy servant, and to thine handmaid, and to thy hireling,
and to the stranger who dwelleth with thee; and for thy cattle and for the
animals that are in thy land shall be the produce of it (also).
And thou shalt number
to thee seven Sabbaths of years, seven times seven years, and they shall be to
thee the sum of the days of seven Sabbaths (or remissions, shemittin) of
years, forty and nine years. And thou shalt make the voice of the trumpet to
sound a jubilee in the seventh month, on the tenth day of the month, on the Day
of the Expiations thou shalt make the voice of the trumpet of Liberty to pass
through all your land. And you shall sanctify that year, the fiftieth year, and
proclaim liberty in the land of Israel to all the inhabitants; Jubela shall it
be to you, and you shall return every man to his inheritance, and every man
unto his family, you shall return. The year of Jubela shall that fiftieth be to
you: ye shall not sow, nor reap the after crop, nor make vintages of the grapes
which have been let alone. For that Jubela shall be sacred to you, the produce
of the field shall you eat. In this year of Jubela you shall return every man
unto his inheritance.
And when you sell
sales to your neighbours, or you buy disposable (or moveable) goods from the
hand of your neighbours, it is not allowable for a man to defraud his
neighbour. Sons of Israel, My people, if you sell a field or a vineyard,
according to the sum of the number of years after the Jubela you shall buy of
your neighbour; according to the number of years for gathering the produce they
shall sell it to you; according to the greatness of the amount of the years
shall the price be enlarged; and according to the smallness of the amount of
the years the price shall be diminished, because be sells to thee the amount of
the fruitage to be ingathered. And you shall not overreach one man his
neighbour by hard words, but fear your God: I am the Lord your God. And you
shall perform My statutes, and observe the order of My judgments and do them,
that you may dwell upon the land securely. And the land will yield her produce,
and you shall eat and be satisfied, and dwell upon the land in security.
But if you say, What
shall we eat in the seventh year; behold, we sow not, nor ingather even the
after crop of our provision? I will command My blessing upon you from my
treasures of goodness, which are in the heaven of My Presence, in the sixth
year, and it will create produce that will suffice for three years. But you
shall sow in the eighth year, and eat of the old produce of the sixth year
until the ninth year; until the time of the incoming of the new produce, shall
you eat of the old.
And the land of Israel
shall not be sold absolutely, for the land is Mine; for you are sojourners and
guests with Me. And in all the land of your possession you shall let the ground
have redemption.
And if thy brother
hath become poor and hath sold his possession, his redeemer who is near of kin
to him may come and redeem the sale of his brother. But if a man have no one
who is qualified to redeem that which he hath sold, and it befall to his own
hand to find the price of its redemption, then let him count the sum of the
years of its sale, and give the amount to the man who bought it, and return to
his possession. But if his hand meet not with the price that he should give
him, then the property sold shall (remain) in the hand of him who bought it
until the year of Jubela, and shall then go out without money, and he shall
return to his possession.
And if a man sell a
dwelling‑house, in a town surrounded by a wall, it may have redemption
until the completing of the year from its sale: from time to time shall be its
redemption. But if it be not redeemed at the completing of the full year, the
house that is in a walled town shall be confirmed absolutely to him who bought
it, unto his generations: it shall not go out at the Jubela. But houses in
villages which have no walls round about
them, are to be accounted as tents which are spread upon the fields of the
earth; they may be redeemed, and they shall go out at the Jubela. But the
cities of the Levites, the houses of the cities of their possession may be
always redeemable by the Levites. And when one hath purchased of the Levites
the house that was sold in the cities of their possession, it shall go out at
the Jubela; for the houses of the Levites are their inheritance among the
children of Israel. But a field in the suburbs of their cities shall not be
sold for it is an everlasting possession for them. [JERUSALEM. But a field in the suburbs of their
cities shall not be sold, because a
possession].
And if thy brother
hath become poor, and his hand wavereth with thee, then thou shalt strengthen
and do him good, as a guest and a sojourner he shall be nourished with thee. My
people of the house of Israel you shall not take usuries or remunerations (in
his case) but thou shalt fear thy God, and let thy brother have nourishment
with thee. My people of the house of Israel, you shall not lend him for usury,
nor give him your provisions for increase. [JERUSALEM. Thy money thou shalt not
lend him for usuries, nor give thy food for increase]. I am the Lord your God,
who redeemed and brought you out redeemed from the land of Mizraim, to give
unto you the land of Kenaan, and to be unto you Eloha.
If thy brother with
thee shall have become poor, and have sold himself unto thee, thou shalt not
make him serve according to the laws of the service of bondmen but as a hired
man and as a sojourner shall he serve with thee, until the year of Jubela shall
he serve thee. Then shall he go out from thee at liberty, he and his children
with him, and return to his family, and to the heritage of his fathers shall he
return. For they are My servants whom I brought forth redeemed from the land of
Mizraim; they shall not be sold according to the laws of the sale of bondmen.
Neither may you make him serve with rigour, but thou shalt fear the Lord thy
God. But your bondmen and your handmaids which you may have, of the handmaids
of the Gentiles, of them you may purchase bondmen and handmaids.
Moreover, of the
children of the uncircumcised strangers who sojourn among you, of them you may
buy, and of their families that are with you, which they have begotten in your
land; but not from the Kenaanaee; and they shall be yours for possession. And
you may leave them to your children after you, to inherit as a perpetual
possession; them you shall make to serve: but of your brethren of the sons of
Israel no man (may enslave) his fellow; them shall you not make to serve with
rigour.
And if the hand of the
uncircumcised sojourner with you wax strong, and thy brother with him become
poor, and sell himself to the uncircumcised stranger who is with thee, or to
the stock of a strange religion, to serve him or to worship with him who is of
the generation of strangers; when it is known to you that he hath been sold,
forthwith redemption shall, be his; one of his brethren shall redeem him;
either the brother of his father or the son of his father's brother may redeem
him; or a kinsman of the flesh of his family may redeem him; or by his own hand
being made strong, or by the hand of the congregation, he may be redeemed. And
he shall account with the uncircumcised person who had bought him, from the
year that he was sold until the year of Jubela, and the price of his re‑purchase
shall be according to the number of the years; according to the days of an
hireling shall it be with him. If yet there be many years, according to their
number he shall give for his redemption of the money that he was bought for.
But if few years remain till the year of Jubela, he shall compute with him, and
according to the amount of the years give for his redemption. As a hireling by
the year shall he be with him, and his master shall not make him to serve with
rigour while thou see it. But if he be not redeemed within those years, he
shall go out free at the year of Jubela, he and his children with him. For the
sons of Israel are Mine, to obey My laws; servants are they whom I brought out
redeemed from the land of Mizraim. I am the Lord your God.
XXVI. You shall not
make to you idols or images, nor erect for you statues to worship, neither a
figured stone[2] shall ye place in your land to
bow yourselves toward it. [JERUSALEM. Nor
a stone for an idol.] Nevertheless a pavement sculptured with imagery you may
set on the spot of your sanctuary, but not to worship it: I am the Lord your
God. The days of My Sabbaths you shall keep, and walk to the house of My sanctuary
in My fear; I am the Lord.
Pgs. 230-240
Ch. 26-28
SECTION XXXIII
BECHUKKOTHAI.
IF you will go forward
in the statutes of My law, and keep the orders of My judgments, and perform
them, then will I give you the rains for your lands in your seasons, the early
and the late, and the land shall yield the fruits of increase, and the tree on the
face of the field shall be prosperous in its fruit. And with you the threshing
shall reach to the vintage, and the vintage unto the springing of the seed, and
you shall eat your bread and be satisfied, and dwell securely in your land. And
I will give peace in the land of Israel, that you may repose, and there be none
to disturb; and I will make the power of the wild beast to cease from the land
of Israel, and the unsheather of the sword shall not pass through your land.
And you shall chase your adversaries, and they will fall before you broken with
the sword. And five of you will chase a hundred, and a hundred of you put a
myriad to flight, and your adversaries shall fall before you, broken with the
sword. For I will turn from the wages of the Gentiles, to fulfil to you the
recompense of your good works, and I will strengthen you, and multiply you, and
establish My covenant with you. And you shall eat the old that is old without
having the corn‑worm, and the old from before the new produce shall ye
turn out of your barns. And I will set the Shekinah of My Glory among you, and
my Word shall not abhor you, but the Glory of My Shekinah shall dwell among
you, and My Word shall be to you for a redeeming God, and you shall be unto My
Name for a holy people. I am the Lord your God, who brought you out redeemed
from the land of Mizraim, that you should not be bondmen to them, and brake the
yoke of their bondage from off you, and brought you out from among them, the
children of liberty, and led you forth with an erect stature.
But if you will be
unwilling to hear the instructions of the doctrine of My law, and to perform
all these precepts with your free choice; and if you despise My statutes, and
hate in your soul the orders of My judgments, to do not all My precepts, but
your purpose be to abolish My covenant; this also will I do to you: I will draw
out against you the smiting pestilence, the flame and the fever, to consume
your eyes, and to exhaust life; and ye shall sow your seed in vain, for it
shall not spring up, and that which groweth of itself shall your enemies
devour. And I will appoint a reverse to your affairs, and you shall be broken
before your foes, and they who hate you shall rule over you; and you will flee
when no one pursueth you. And if after these chastisements ye be not willing to
obey the doctrines of My law, I will add to punish you with seven plagues, for
the seven transgressions with which ye have sinned before Me. And I will break
down the glory of the strength of your sanctuary, and will make the heavens
above you obdurate as iron, to yield no moisture, nor send you dew or rain, and
the ground beneath you to be like brass to put forth (only) to destroy its
fruit. And your strength shall be consumed in vain, for your land shall not
yield what you bestow upon it, and the tree upon the face of the field shall
drop its fruit. And if you still walk perversely with Me, and will not hearken
to the doctrine of My law, I will add to bring upon you (yet) seven plagues,
for the seven transgressions with which ye have sinned before Me; and I will
send against you the strength of the wild beast, to make you childless, and to
destroy your cattle without, and to diminish you within, and your highways
shall be desolate.
And if by these
chastisements ye will not be corrected before Me, but will walk before Me
perversely, I will Myself also remember you adversely in the world, and will
destroy you, even I, with seven plagues, for seven transgressions with which ye
have sinned before Me. And I will bring against you a people unsheathing the
sword to take vengenance upon you, for that you will have abolished My
covenant; and when you are gathered together from the wilderness into your
cities, I will send the pestilence among you, or deliver you to die by the hand
of your adversaries. And when I shall have broken for you the staff of all the
subsistence of food, then ten women may bake your bread in one oven on account
of its scarcity, and measure and divide it to you diminished in weight, and you
will eat and not be satisfied.
But if by no one
correction ye will hearken to the instruction of My law, but will walk
perversely before Me, I will also remember you adversely in the world, and will
chastise you, even I, with seven plagues, for the seven transgressions with which
ye have sinned before Me. And ye shall eat the flesh of your sons, and the
flesh of your daughters. Mosheh the prophet hath said, How heavy will have been
the guilt, and how bitter those sins, that caused our fathers to eat the flesh
of their sons, and the flesh of their daughters, because they kept not the
commandments of the law! [JERUSALEM. How evil that guilt, and bow bitter those
sins, which caused our fathers in Jerusalem to eat the flesh of their sons and
their daughters!] And I will destroy your high places, and overthrow your
diviners and your enchanters, and your carcases will I cast away with the
carcases of your idols, and My Word shall abhor you. And I will make your
cities desert places, and desolate your sanctuary; nor will I receive with acceptance
the odour of your oblations. And I, even I, will lay your country waste, that
the spirit of quietness may not be upon it; so that your enemies who will dwell
in it shall be confounded. And you will I disperse among the nations; for I
will stir up against you a people who draw the sword, and your country shall be
devastated, and your cities be solitary. Behold, then shall the land enjoy the
years of its Sabbaths all the days that it is forsaken of you, and you are
wanderers in the land of your enemies. All the days that it is forsaken by you
it shall rest, because it was not at rest in the years of the times for repose
when you were dwellers upon it.
And unto those of you
who remain will I bring brokenness of their hearts in the land of their enemies;
and the sound of a leaf falling from the tree shall put them to flight; and
they shall flee as those who flee from the sword, and fall, while no man
pursueth. And they shall thrust each man his brother, as before them who draw
the sword, though none pursue; and you shall have no power of resistance to
stand before your adversaries. And you shall perish among the nations, and be
consumed with pestilence in the land of your enemies, And those who remain of
you shall fail (melt away) for their sins in the land of your enemies, and also
for the evil sin of your fathers which they held fast in their hands: like them
shall they melt away.
But (when) in the hour
of their need they shall confess their sins, and the sins of their fathers,
with their falseness with which they have acted falsely against My Word; and
that they have acted frowardly also with Me, so that I have remembered them
adversely in the world, and brought them into captivity in the land of their
enemies; behold, then will their proud heart have been broken, and they will
make confession of their sins, and I will remember in mercy the covenant which
I confirmed with Jakob at Bethel, and the covenant which I covenanted with
Izhak at Mount Moriah, and the covenant which I covenanted with Abraham, between
the divided portions, I will remember, and the land of Israel will I remember
in mercy. But the land shall (first) be relinquished and forsaken you; and
enjoy the repose of her remissions all the days that it shall be deserted by
you. And they will receive retribution for their sins: curses instead of
blessings will come upon them, measure for measure: because they shunned the
orders of judgments, and their souls revolted from the covenant of My law.
Yet for all this I will have mercy upon them
by My Word, when they are captives in the land of their enemies, I will not
spurn them away in the kingdom of Babel; nor shall My Word abhor them. in the
kingdom of Madai, to destroy them in the kingdom of Javan, or to abolish My
covenant with them in the kingdom of Edom;[1] for I am the Lord in the days
of Gog.[2] [JERUSALEM. And I will
remember in mercy the covenant which I established with Jakob at Bethel; and
the covenant which I confirmed with Izhak at Mount Moriah, and the covenant I
confirmed with Abraham between the divided parts I will remember in mercy; and
the land of Israel will I remember in mercy. Yet the land shall be forsaken by
you, and shall enjoy the repose of her remission (times) all the days that she
is deserted of you. And they shall be broken for their sins; with measure for
measure, and orders for orders, because they spurned the order of My judgments.
Yet for this, when dwellers in the land of their enemies, I will not spurn them
away in the kingdom of Babel, nor abhor them in the kingdom of Madai, nor
destroy them in the kingdom of Javan, (Greece,) to abolish My covenant with
them in the kingdom of Edom; for He (will be) the Lord your God in the days of
Gog.] And I will remember with them the covenant which I confirmed before Me
with their fathers in the time that I brought them out redeemed from the land
of Mizraim; when all the nations beheld all the mighty acts which I wrought for
them, that I might be their God; I, the Lord.
These are the statutes
and the orders of the judgments and decrees of the law, which the Lord
appointed between His Word and the sons of Israel, in the mountain of Sinai, by
the hand of Mosheh.
XXVII. And the Lord
spake with Mosheh, saying: Speak with the children of Israel, and say to them:
When a man willeth to set apart the separation of a vow, in the valuing of the
life unto the name of the Lord, then his valuation for a male from twenty years
old unto sixty years, fifty shekels, in the shekel of the sanctuary, shall be
his valuation: but if for a female, his valuation shall be thirty shekels. And
if it be a child from five years until twenty years, his estimation for a male
shall be twenty shekels; and for a female, ten shekels. But for a child of a
month old until five years, his estimation for a male shall be five silver shekels;
and for a female, three silver shekels. Moreover, for a man of sixty years and
upwards, his estimation shall be fifteen shekels; and for a female, ten
shekels. But if he be too poor for (such) a rate of his estimation, he shall
stand before the priest; and the priest shall make an estimation for him,
according to the ability of his hand, so shall the priest estimate for him.
And if it be an
animal, of such as are offered as an oblation before the Lord, whatever he
giveth of it before the Lord shall be sacred. He shall not alter it nor change
it, that which is perfect for that which hath blemish, or that in which there
is blemish for the perfect: but if by changing he will exchange animal for
animal, both that and the one that is changed shall be consecrate. [JERUSALEM.
And he shall not change it, good for bad, or bad for good: but if changing he
will exchange animal for animal, both that and his changed one shall be
sacred.] But if it be an unclean animal, of such as are not offered as an
oblation before the Lord, he shall make the animal stand before the priest. And
the priest shall value it, whether good or bad; as the priest shall value, so
shall it be. But if he would redeem it, let him add a fifth of its price upon
that of its valuation. [JERUSALEM. And if it be some unclean animal of such as
are not offered as an oblation to the name of the Lord, let the priest order
it, whether good or bad; according to the priest's valuation shall it be....And
let him add a fifth of its price above its valuation.]
When a man would
consecrate his house, as a consecrated thing before the Lord; the priest shall
value it, whether good or bad; according as the priest shall estimate, so shall
it stand. [JERUSALEM. A sanctified thing unto the name of the Lord: then the priest
shall order: as the priest hath ordered it shall be.] And if he who hath
consecrated would redeem his house, let him add a fifth of the price of its
valuation thereunto, and it shall be his. [JERUSALEM. And if he who hath made
sacred....a fifth of the price of its valuation upon it, and it shall be his.]
And if a man would
dedicate (a portion) of the field of his inheritance before the Lord, the
valuation of it shall be according to the measure of its seed: a space on which
may be sown a kor (seventy‑five and a half pints) of barley (shall be
considered) worth fifty shekels of silver. If he will dedicate the ground from
the year of Jubela, it shall stand according to its valuation. But if he will
dedicate his field after the year of Jubela, the priest shall compute with him
the sum of the money according to the proportion of years that remain unto the
next Jubela year, and shall abate it from the valuation. [JERUSALEM. And if a
man would separate (a portion) of a field of his inheritance unto the Name of
the Lord, its valuation shall be according to its sowing, a chomer of barley
seed.... And if he separate his field from the year of Jubela, according to its
value it shall stand.] And if he would redeem the field that he had
consecrated, let him add one fifth of the money upon its valued price, and it
shall be confirmed to him. [JERUSALEM. And if he would redeem that field which
had been consecrated, let him add a fifth of the silver shekels above its
estimation, and it shall be his.] But if he will not redeem the field, but sell
it to another man, it shall not be redeemed again: the field, when it goeth out
at the Jubela, shall be sacred before the Lord; as a field separated for the
priest it shall be his inheritance. [JERUSALEM. It shall be a sanctified thing
unto the Lord, as a field of separation.] And if he would consecrate before the
Lord a field which he hath bought, and which is not of the land of his
inheritance, then the priest shall compute with him the amount of the price of
its valuation until the year of Jubela; and he shall give its value on that
day, as a consecrated thing before the Lord. In the year of Jubela the field
shall return to him from whom he bought it, to him who had the inheritance of
the land. And every valuation shall be in shekels of the sanctuary twenty mahin
are a shekel. [JERUSALEM. And if he would consecrate a purchased field unto the
Name of the Lord, then the priest shall compute with him the value of the
separation unto the year of Jubela, and he shall give the separation of the
value on that day, a holy thing unto the Name of the Lord. At the year of
Jubela the field shall revert to him from whom he had bought it, to him who had
the inheritance of the land. And every estimation shall be according to the
shekels of the sanctuary.]
Moreover, the
firstling among cattle which is separated to the Name of the Lord, whether ox
or lamb, a man cannot separate (as a votive gift), because it (already
belongeth) to the Name of the Lord. And if it be an unclean animal, then he
shall redeem it according to its valuation, and add a fifth of the price to it;
but if he will not redeem it, then it shall be sold at the price of its
valuation. [JERUSALEM. But the firstling among cattle, whether ox or lamb,
which is separated before the Lord, belongeth (already) to the Name of the
Lord. But if it be of an unclean animal, then let him redeem it according to
its valuation, and add a fifth of its price unto it. And if it be not redeemed,
it shall be sold according to its value.
Nevertheless, no devoted
thing which a man shall separate before the Lord of anything that is his, of
man, or beast, or of his inheritance, shall be sold or redeemed; every
(devoted) separation is most sacred before the Lord. [JERUSALEM. Only no
devoted thing that a man shall separate to the Name of the Lord of anything,
that he hath of child or cattle; every separation is most sacred to the Name of
the Lord.] Every separation which shall be separated of man[3] shall not be redeemed with
money, but with burnt offerings, and with sanctified victims, and with
supplication for mercy before the Lord, because such are to be put to death.
[JERUSALEM. Every one of the children of men set apart (or devoted) shall not
be redeemed; dying, he shall be put to death.]
And all the tythe of
the land, of the seed of the ground, or the fruits of the tree, is the Lord's,
and is most sacred before the Lord. But if a man will redeem any (part) of his
tythes, he shall add a fifth part of its value thereunto. And every tythe of
oxen and sheep, whatever passeth under the (tything) rod, the tenth shall be
consecrated before the Lord. He shall not scrutinize between the good and the
bad, nor exchange it; but if changing he will exchange it, both it and that for
which it is changed shall be sacred, and not be redeemed.
These are the precepts
which the Lord prescribed unto Mosheh, and of which not one must be trifled
with (or, innovated upon); and He prescribed them to be shown Unto the children
of Israel at Mount Sinai. [JERUSALEM. Verse 30 : It pertaineth to the
Name of the Lord; it is holy unto the Name of the Lord. 31: But if a man will
redeem any portion of his tythe, let him add upon, it a fifth part of its
price; and every tythe of ox and sheep, whatever passeth under the rod, a tenth
shall be holy Unto the Name of the Lord. He shall not scrutinize between good
and bad, nor exchange it; but if he will change it, then shall both it and that
for which it is changed be sacred, and not be redeemed. These are the
Commandments.]
END OF THE PALESTINIAN
TARGUM OF VAIYIKRA,
[1] Rome.
[2] Ezek. xxxix.; Zech. xiv.
[3] Every man who is devoted to
death; the criminal guilty of murder; the Canaanites, also, at the taking of
Jericho, &c.
[1] The produce yielded
spontaneously during the time of remission to be enjoyed in common. So Rashi,
Eben Ezra, and Bar Nachman.
[2] Glossary, p. 23.
[1] Vide Mishna, order ii,
treatise 17, Sukkah.
[2] One meal at least each day in
the bower.
[1] Heb., peah,
"corner." Targ., umana, "nook, or edge."
[2] "the triple tongue."
See introduction, vol., I., p. 12.
[3] Sanhedrin, vii., 7.
[4]
"In the heaper up, (shovel,) and the smoother off; michka, an instument of
wood for smoothing off the surface of a measure of any dry material, so as to
make it exactly full, and no more.
[1] Or, "with confession of
words:" be-ishteoth milaya.
[2] Aslin, "bars."
[3] Castel. 2152
[1] The fifty-second verse is
wanting.
[1] Or, "promtitude."
[2] Every bird which hath a crop,
and of which the internal coat of the stomach may be readily peeled off, is a
clean species.--Mishna, Cholin, c. iii.,
[1] Exod. xxv. Numbers vii.
[2] Or, "member," pirka.