Sifra (Torat Kohanim) Reader

1) (Vayikra 8:1) ("And the L–rd spoke to Moses, saying (Vayikra 8:2): "Take Aaron, and his sons with him, and the garments, and the oil of anointment, and the bullock of the sin-offering and the two rams and the basket of unleavened bread.") "Take Aaron and his sons with him": What is the intent of this? Because (Shemoth 32:35): "And the L–rd smote the people with plague because they had made the calf that Aaron had made" implies that Aaron was rejected, from "Take Aaron and his sons with him" all knew that he was (re-) accepted. Whence is it derived that Moses knew that Aaron was rejected? From (Devarim 9:20): "And against Aaron the L–rd was wroth to destroy him, and I prayed also on Aaron's behalf at that time," and it is not written there (as it is in the preceding verse in respect to Moses' prayer on behalf of Israel) "And the L–rd hearkened to me at that time too." From "Take Aaron and his sons with him," Moses knew that Aaron was (re-) accepted. Whence do we derive that it was in Aaron's heart that he had been rejected? It is written at the end of the episode (Vayikra 9:7) ("And Moses said to Aaron) draw near to the altar." (Why was this command necessary?) Had not Moses just presented to him the entire order of sacrifices? (We must say, then, that Moses saw Aaron hesitating, apparently feeling that his service would be rejected, and) to dispel this from his heart, he told him that the L–rd had said to him "Take Aaron and his sons with him," thus apprising Aaron that he had been (re-) accepted.

1) (Vayikra 9:1) ("And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel"): This is one of the verses that needs expounding: It is written here: "And it was on the eighth day," and elsewhere (Shemoth 19:16): "and it was on the third day." We do not know whether (this refers to) the third day of the month (Sivan) or the third day of the number (of days of separation, viz. Shemoth 19:15). Its being written (Shemoth 19:11): "… for on the third day the L–rd will go down before the eyes of all the people on Mount Sinai" and then "And it was on the third day, when it was morning etc." tells us that it is the third day of the number, and not of the month, that is being referred to. Here, too, it is written: And it was on the eighth day," and we do not know whether it is the eighth day of the number (of days of miluim [i.e., the first of Nissan]) or the eighth day of the month (of Nissan). Its being written (Vayikra 8:33): "For seven days shall He invest your hands" tells us that it is the eighth day of the number and not the eighth day of the month. That day (the first of Nissan) took ten crowns: It was first for creation of the universe; first for the (sacrificial service of the) nesi'im (the chiefs of the tribes); first for the (sacrificial service of the) Cohanim, (that service having previously been performed by the first-born, and, on the seven days of miluim, by Moses); first for the (sacrificial) service (of the daily offerings [temidim] and all of the communal offerings); first for the descent of fire (upon the altar from Heaven); first for shechitah in the north (of the altar); first for the prohibition of bamoth (temporary altars); first for roshei chodoshim (the beginnings of months); first for the reposing of the shechinah in Israel; first for the (priestly) blessing of Israel.

2) Variantly: "Take Aaron and his sons with him": What is the intent of this? In many places the "taking" of men is mentioned in respect to Moses, viz. (Numbers 3:41): "And you shall take the Levites for Me — I am the L–rd." (Numbers 11:16): "And you shall take them (the seventy elders) to the tent of meeting." (Numbers 1:17): "and Moses… took these men who were designated by name." (Numbers 27:18): "Take for yourself Joshua the son of Nun." Now did Moses "string men over his shoulders"? (The intent is that) the Holy One Blessed be He said to him: "Take" them with words so that their hearts not be tied to other things.

2) "Moses called to Aaron and to his sons": Because the L–rd honored Aaron at first, so, Moses honored him afterwards. Where is it seen that the L–rd honored him at first? In (Shemoth 19:24): "And go up, you and Aaron with you" — so, Moses honored him afterwards, viz.: "Moses called to Aaron and to his sons and (only afterwards) to the elders of Israel."

3) "and the garments": These are the garments concerning which I commanded you, viz. (Shemoth 28:4): "And these are the garments that they shall make: a choshen, an ephod, etc." "and the oil of anointment": This is the oil of anointment concerning which I commanded you, viz. (Shemoth 30:25): "And you shall make of it oil of sacred anointment, etc." "and the bullock of the sin-offering": viz. (Shemoth 29:10): "And you shall bring the bullock before the tent of meeting." "and the two rams": viz. (Shemoth 29:15): "And you shall take the one ram … (Shemoth 29:19) and you shall take the second ram." "and the basket of unleavened bread": (Not according to the order that they are mentioned there (Shemoth, Tetzaveh) are they mentioned here.)

3) (Vayikra 9:2): "And he said to Aaron: Take for yourself a bull-calf for a sin-offering": We are hereby taught that Moses said to Aaron: Aaron, my brother, even though the Holy One Blessed be He has consented to forgive your sins (in the episode of the golden calf), you must "place something in Satan's mouth." Send your gift before you before entering the sanctuary lest he condemn you upon your entering the sanctuary. And lest you say: Is it only I who need atonement? Israel, too, needs atonement, viz. (Vayikra 9:3): "And to the children of Israel shall you speak, saying: Take a kid of goats for a sin-offering, and a calf, etc." And why was it Israel's lot to bring more than Aaron? He said to them: You are culpable in the beginning and culpable in the end. In the beginning (at the sale of Yosef) — (Bereshith 37:31): "And they slaughtered a kid of goats, etc."; in the end — (Shemoth 32:8): "They have made for themselves a molten calf." Let a kid of goats come and atone for the "act" of goats, let a calf come and atone for the "act" of the calf.

4) (Vayikra 8:3): ("And assemble all of the congregation at the door of the tent of meeting": Do it in the presence of the entire congregation so that they accord honor to the priesthood. (Vayikra 8:4): "And Moses did as the L–rd commanded him.": Just as Moses had set forth the (sacrificial) service of the sanctuary, he set forth the service of the Cohanim and the Levites, the vestments of each (Cohein) according to his (sacrificial) function.

4) (Vayikra 9:4): "and an ox and a ram for peace-offerings": Because their sin was two-faceted, viz.: "They have made themselves a molten calf and (Tehillim 106:20): "And they exchanged their glory for the likeness of an ox eating grass" — let an ox come and atone for the "act" of the ox; let a calf come and atone for the "act" of the calf. Know that the L–rd has been conciliated to atone for your sins. The transgression that you are in fear of lies already slaughtered before the L–rd, viz. (Vayikra, Ibid.) "to slaughter before the L–rd." Israel said before Moses. How can a province praise a king without seeing his face? He responded: Even so, "for today the L–rd will appear to you" (to repose His shechinah in the work of your hands.)

5) (Vayikra 8:6): "And Moses drew near Aaron and his sons and he washed them with water.": At that time they merited the laving of hands and feet and the immersions of Yom Kippur.

5) (Vayikra 9:5): "And they brought what Moses had commanded" — with zeal! "and all the congregation drew near and stood before the L–rd": They all drew near with joy and stood before Him. An analogy: A king grew angry at his wife and sent her away. After several days he was reconciled to her. Immediately, she girded her thighs, braced her shoulders and served him more assiduously than ever. Israel, likewise — when they saw that the L–rd had been conciliated to atone their sins, they all drew near with joy and stood before Him. Thus: "and all the congregation drew near and stood before the L–rd."

6) (Vayikra 8:7) "And he put upon him the kutoneth and he girded him with the avneit, etc." (See Shemoth 29): We are hereby taught that Moses was made an aid to Aaron. And just as he was made his aid in his lifetime, so, he was made his aid in his death. And he would dress him and he would undress him, as it is written (Bamidbar 20:25): "Take Aaron and Elazar his son… (Bamidbar 20:26) and strip Aaron of his vestments, etc." And whence is it derived that Moses did this? From (Bamidbar 20:27): "And Moses did as the L–rd commanded, and they went up to Hor Hahar … (Bamidbar 20:28) and Moses stripped Aaron of his vestments." Now how could Moses strip his vestments in order and dress Elazar in order. Do not the outer garments remain outer garments, and the inner garments remain inner garments? (i.e., We see from Scripture that Aaron did not die until he saw Elazar dressed in the priestly vestments. Is it possible that Aaron stood naked until Elazar donned all the eight vestments?) This transpired miraculously. Variantly: The Holy One Blessed be He accorded him greater honor in his death than in his life. Moses stood him on a rock and stripped him of his priestly vestments, and vestments of the Shechinah clothed him in their stead. Moses stripped his vestments (in order) and clothed Elazar with them in order.

6) (Vayikra 9:6) "And Moses said: This thing that the L–rd commanded shall you do": Moses said to Israel: That yetzer hara (for idolatry) — remove it from your heart, and let all of you be of one fear and of one counsel — to minister before the L–rd. Just as He is One in the world, let your worship be "one" before Him, as it is written (Devarim 10:16): "And you shall circumcise the foreskin (i.e., the occlusion) of your hearts." Why? (Devarim 10:17): "For the L–rd your G d — He is the G d of gods and the L–rd of lords. If you do so, then (Vayikra, Ibid.): "There shall appear to you the glory of the L–rd."

7) (Vayikra 8:8) "And he placed the choshen upon him.": This section was learned for its time and for future generations (for the donning of the priestly vestments) for the daily service and for the Yom Kippur service. (It is just that) every day he serves in the golden vestments, and on Yom Kippur, in the white (linen) vestments.

7) (Vayikra 9:7): "And Moses said to Aaron: Draw near to the altar, etc." (Of) this (moment, Moses inducting Aaron into the service on the eighth day of the miluim, to serve with him in the priesthood, [Moses having served alone the first seven days]), it is written (Tehillim 99:6): "Moses and Aaron (the elect of) His priests, and Samuel (among the elect of) the invokers of His name. They called to the L–rd and He answered them. (Tehillim 99:7) In a pillar of cloud He spoke to them" — whereby we are taught that the three were on a par.

8) "Draw near to the altar": An analogy: A king of flesh and blood married a woman and she was ashamed in his presence — whereupon her sister came in to her and said: Why did you enter into this? Is it not only for the sake of ministering to the king? Embolden yourself and serve the king! Similarly, Moses says to Aaron: My brother, why were you chosen as high-priest? Is it not only for the sake of ministering before the Holy One Blessed be He? Embolden yourself and perform your service! (Thus: "Draw near!") Others say: Aaron perceived the (horned) altar as an ox and was frightened by it, whereupon Moses said to him: My brother, don't be afraid — "Draw near." Embolden yourself and draw near to Him.

9) (Vayikra 8:10): "And Moses took the oil of anointment and he anointed the mishkan and all that was in it, and he sanctified them.": R. Yehudah says: Many miracles were wrought with the anointing oil that Moses compounded in the desert — from beginning to end. For in the beginning there were only twelve logs of oil. A hin of olive-oil (viz. Shemoth 30:24) does not suffice for the anointment of the roots (of the incense). How much is burnt by the fire? How much is absorbed by the roots? How much is absorbed by the kettle (in its compounding)? And yet with it were anointed Aaron and his sons all the seven days of investiture, and with it were anointed the mishkan and all of its vessels, and with it were anointed high-priests and kings. And even a high-priest the son of a high-priest requires anointment. And a king the son of a king is not anointed. And why was Solomon anointed? Because of the contention of Adoniyahu. And Yehoash? Because of the contention of Ataliah. And Yehoachaz? Because of Yehoyakim, who was two years older than he. And that oil remains intact for time to come, viz. (Shemoth 20:31): "Holy anointing oil shall this (zeh) be to me throughout your generations. (The gematria [numerical equivalent] of "zeh" is twelve [logs]).

9) (Vayikra 9:8): "And Aaron drew near to the altar": with zeal! "and he slaughtered the calf of the sin-offering which was his": He started with his offering. (Vayikra 9:15): "And he presented the offering of the people": When he finished with his offerings, he came to the offering of the people. Know that his offering atones more than does the offering of the people. For the offering of the people atones only for themselves, whereas his offering atones both for himself and for the people, viz.: (Vayikra 9:7): "And offer your sin-offering and your burnt-offering and make atonement for yourself and for the people; and offer the offering of the people and make atonement for them." (Vayikra 9:15): "And he slaughtered it (the sin-offering of the people) and he offered it as a sin-offering, like the first (his calf)": Just as the fist required chitui (application of the blood on the horn with the finger), so this required chitui. Just as the first required four applications, this, too, required four applications.

10) "And he anointed the mishkan and all that was in it": Not as the anointment of Aaron and his sons, where after he clothed them he anointed them, viz. (Tehillim 133:2): "As the goodly oil upon the head." I might think that he anointed them (the vestments) before he clothed them; it is, therefore, written (Tehillim 133:2): "descending (from his beard) upon his vestments." But, in the anointing of the other vessels, each vessel required anointment in itself, viz. (Vayikra 8:11): "And he anointed the altar and all of its vessels, and the laver and its base, to sanctify them" — whereby we are taught that each vessel required anointment in itself.

10) (Vayikra 9:16): "And he presented the burnt-offering and he offered it according to the ordinance": Just as a burnt-offering requires flaying and cutting into pieces, this, too, required it. Just as a burnt-offering is entirely burnt by the (altar) fire, so, this. Just as with a burnt-offering, he stands on the side of the altar and flings (the blood beneath the red line), here, too. Just as with a burnt-offering, if limbs are jetted from the altar (to the ground), they are returned to the wood pile, here, too.

11) (Vayikra 8:13): "And Moses drew near the sons of Aaron, and he clothed them with kutanoth.": Just as Moses was made an aid to Aaron, so he was made an aid to his sons. Just as he was appointed over the vestments of Aaron, so he was appointed over the vestments of his sons, as it is written (Shemoth 29:2): "and you shall make consecrated garments for Aaron your brother, for honor and for glory," and (Shemoth 29:8): "And his sons shall you draw near and dress them in kutanoth."

11) (Vayikra 9:17): "And he presented the meal-offering and he filled his hand from it": "filling" is stated here, and "filling" is stated elsewhere (Vayikra 5:2). Just as the "filling" there is "his full fistful," so the "filling" here is his full fistful. And just as with the "filling" there, if he took a fistful and there entered into it a pebble, a grain of salt, or a particle of frankincense, it is invalid; here, too, it is invalid.

12) (Vayikra 8:14): ("And he presented the bullock of the sin-offering, and Aaron and his sons placed their hands on the head of the bullock of the sin-offering.") "And he presented the bullock of the sin-offering": In the beginning, it was not called "the bullock of the sin-offering," viz. (Shemoth 29:1): "And this is the thing that you shall do to them to sanctify them to minister unto Me: Take one young bullock and rams, etc." In its specific accounting it is called "the bullock of the sin-offering," viz. (Shemoth 29:14): "And the flesh of the bullock and its hide and its waste you shall burn in a fire outside the camp — it is a sin-offering." We do not know whether this refers to the sin-offering of Aaron and his sons or to the communal sin-offering. "Take Aaron and his sons with him … and the bullock of the sin-offering" (Vayikra 8:2) tells us that it is the sin-offering of Aaron and his sons and not the communal sin-offering.

12) (Vayikra 9:17): "and he smoked it upon the altar aside from the burnt-offering of the morning": What does this come to teach us? If about the daily meal-offering, it is already written (Bamidbar 28:5): "and a tenth of an ephah of flour for the meal-offering." If to teach us about the meal-offering of the burnt-offering, it is already written (Bamidbar 28:16 above): "And he presented the burnt-offering and he offered it according to the ordinance." Why, then, is it written? To teach us that two meal-offerings are sacrificed one after the other.

13) "and Aaron and his sons placed their hands on the head of the bullock of the sin-offering.": We find that Aaron and his sons perform semichah (the placing of the hands) on all of their offerings. But because they do so because they are their offerings, the offerings of partners are compared to their offerings, viz.: Just as their offerings require semichah for each of the participants, so the offerings of partners require semichah for each partner.

13) (Vayikra 9:18): "And he slaughtered the ox and the ram, the sacrifice of the peace-offerings, which was the people's": From here we learn of peace-offerings. (Vayikra 9:21): "And the breasts and the right thigh Aaron waved as a wave-offering before the L–rd": To teach us the greatness of Aaron and of his sons — that in a brief time they mastered seven (sacrificial) services: slaughtering, receiving (of the blood), dashing, sprinkling, purification, spilling and waving.

14) (Vayikra 8:15) ("And he slaughtered, and Moses took the blood and he put it on the horns of the altar roundabout with his finger. And he purified the altar, and the (remaining) blood he poured out at the base of the altar, and he sanctified it to make atonement upon it.") "And he slaughtered, and Moses took the blood": All the seven days of miluim Moses served in the high-priesthood. He slaughtered, he sprinkled, he purified, he poured, he atoned. This is the intent of "And he slaughtered, and Moses, took, etc." To what may this be compared? To (the instance of) a princess who was wed as a minor, it being stipulated with her mother that she (the mother) officiate until her daughter had learned (the protocols of majesty). Here, too, Aaron, at first was a Levite, viz.: (Shemoth 4:14): "Is not Aaron your brother the Levite?" When he was chosen to be high-priest, the Holy One Blessed be He said to Moses: You serve Me until Aaron learns (the service). Moses slaughtered and Aaron observed him; he sprinkled (the blood) and Aaron observed him; he sprinkled (the anointing oil on the altar) and Aaron observed him; he purified (the altar) and Aaron observed him; he poured out (the blood at the base of the altar) and Aaron observed him; he atoned and Aaron observed him.

14) (Vayikra 9:1): "And it was on the eighth day": the eighth day of the consecration of Aaron and his sons. — But perhaps the eighth day of the month is being referred to! — (This cannot be, for) it is written (Shemoth 40:17): "And it was in the first month of the second year on the first of the month that the mishkan was set up" — whereby we are taught that the mishkan was set up on Rosh Chodesh (Nissan). I might think that it was set up on Rosh Chodesh and the shechinah reposed upon it on the eighth of the month; it is, therefore, written (Bamidbar 9:15): "And on the day that the mishkan was erected, the cloud covered the mishkan) — whereby we are taught that on the very day that the mishkan was set up the shechinah reposed on the handiwork of Aaron. For all of the (first) seven days of the miluim Moses served (as high-priest) and the shechinah did not repose (there) through him — until Aaron came (on the eighth day) and ministered in the vestments of the high-priesthood and the shechinah reposed (there) through him, as it is written thereof (Vayikra 9:4): "For today the L–rd will appear to you."

15) "And he slaughtered and Moses took the blood … and he sanctified it (the altar) to make atonement upon it.": I do not know what this atonement is. Moses said (When the L–rd of the world ordained donations for the sanctuary, the Israelites prodded each other and they brought offerings unwillingly.) Moses said: Let this (blood) serve as atonement, that there not be theft in the sanctuary. And thus is it written (Isaiah 61:8): "For I am the L–rd. I love justice and hate theft (even) for (the bringing of) a burnt-offering."

15) What is the intent of (Vayikra 9:1) "And it was (on the eighth day")? We are hereby taught that (the day of the erection of the mishkan was as joyous before Him on high as the day of the creation of heaven and earth, of which it is written (Bereshith 1:5): "And it was evening and it was morning." And here it is written "And it was." And when Israel finished the work of the mishkan, Moses came and blessed them, viz. (Shemoth 39:43): "And Moses saw all the work … and Moses blessed them." With what blessing did he bless them? He said to them: "May the shechinah repose on the work of your hands. R. Meir says: He blessed them thus: "May the L–rd, the G d of your fathers, add to you, such as you, a thousand times!" (Devarim 1:11), and they responded: "And may the pleasantness of the L–rd our G d (His shechinah and His consolations) be upon us. And establish the work of our hands (the mishkan) upon us (that the shechinah reside therein), and the work of our hands (in our daily lives) establish it (that blessing repose upon it"). (Tehillim 90:17). And of that time it is written: "Go out and see, O daughters of Zion (children who are distinctive ["metzuyanim" (like "Zion")] with mitzvoth), the king Shelomoh (the King who is the source of peace [shalom] with the crown wherewith his mother crowned him." (Shir Hashirim 3:11). "his mother": This is the tent of meeting, which was distinctive with blue and purple wool, with scarlet and with linen. "his mother": This is none other than Israel, viz. (Isaiah 51:4): "And my nation (leumi), give ear to me." Read it not "leumi" but "leimi" (my mother).

16) (Vayikra 8:16) "And he took all the fat that was upon the innards … (and Moses smoked it on the altar."): From here we learn, from these two sections, (i.e., from the command in Tetzaveh and from its implementation in this section) proper conduct for future generations. For I would say: The bullocks for burning and the he-goats for burning, since they are not eaten, they should be entirely burnt and nothing left over of them for the altar; it is, therefore, written "And he took all the fat, etc." This was their offering for the altar, and the rest of the bullock he burned, viz. (Vayikra 8:17): "And the bullock, with its skin, and its flesh, and its dung, he burned with fire outside the camp."

16) (Shir Hashirim 3:11): "on the day of his wedding": on the day the shechinah came to repose in the sanctuary." and on the day of the rejoicing of his heart": on the day a new fire descended (from Heaven) and lapped up the burnt-offering and the fats on the altar.

17) (Vayikra 8:18) "And he presented the ram of the burnt-offering, and Aaron and his sons placed their hands on the head of the ram.": From here we derive the requirement of semichah for a burnt-offering. (Vayikra 8:19): "And he slaughtered, and Moses sprinkled the blood upon the altar roundabout.": From here we derive the requirement of sprinkling for a burnt-offering. (Vayikra 8:20): "And he cut the ram into its pieces": Everything stated explicitly about an individual burnt-offering is stated here, except flaying. And some say there is no cutting into pieces without flaying.

17) (Vayikra 9:22): "And Aaron lifted his hands to the people and he blessed them (the priestly blessing)": At that time he attained to the priestly gifts and to the lifting of the hands (in the priestly blessing) for himself and for his future generations until the resurrection.

18) "and Moses smoked the head, and the pieces, and the suet": as it is written (Vayikra 1:12): "And he shall cut it into its pieces, and its head and its suet." (Vayikra 8:21): "And the innards and the legs he washed with water": as it is written (Vayikra 1:13): "And the innards and the legs he shall wash with water." (Vayikra 8:21) "and Moses smoked the whole ram upon the altar": as it is written (Vayikra 1:13): "and he shall smoke it upon the altar." (Vayikra 8:21): "It is a burnt-offering for a sweet savor": as it is written (Vayikra 1:13): "a fire-offering, a sweet savor to the L–rd." From here it is derived that all (the limbs of the burnt-offering) are consigned to the fire.

18) (Vayikra 9:22): "And he came down from offering the sin-offering and the burnt-offering and the sin-offerings": Having acquitted himself of his offerings, he descended from the altar in joy.

19) (Vayikra 8:22): "And he presented the second ram": Now has Scripture not already mentioned the two rams, (viz. Vayikra 8:2: "and the two [connoting "identical"] rams")? Why, then, is it necessary to state "And he presented the second ram"? (To imply) that if he brought a bullock and (only) one of the rams, he has not effected the sanctification; two rams and no bullock, he has not effected the sanctification; two rams and a bullock and not the basket of unleavened bread, (viz. Vayikra 8:26) he has not effected the sanctification.

19) (Vayikra 9:23): "And Moses and Aaron went into the tent of meeting": When Aaron saw that all the offerings had been sacrificed and all the services had been performed and the shechinah had not descended upon Israel, he stood and grieved: I know that the L–rd is wroth with me. Because of me the shechinah has not descended upon Israel. This is what my brother Moses has done to me: I entered and was put to shame and the shechinah did not descend upon Israel — whereupon Moses entered with him, they implored mercy and the shechinah descended upon Israel. This is the intent of "And Moses and Aaron went into the tent of meeting."

20) "the ram of the miluim": ("miluim") connoting that it completes the entire (service), ending (the service) for Aaron and his sons. "and Aaron and his sons placed their hands on the head of the ram": They placed their hands upon it in joy, as in a festival, as one who paid off his debt and made a festival (of it). Here, too, Aaron and his sons, ending the service of the day and its sanctifications and the service of the vessels and its sanctifications, brought a ram and placed their hands upon it in joy, making a "festival" (of it).

20) (Vayikra 9:24): "And a fire came forth from before the L–rd": When they saw a new fire descending from on high and lapping up upon the altar the burnt-offering and the fats, they opened up their mouths in song. And of that moment it is written (Tehillim 33:1): "Sing joyfully, you righteous ones, in the L–rd. Praise (of the L–rd) becomes the just."

21) (Vayikra 8:23): "And he slaughtered, and Moses took of its blood": The three bloods mentioned in this section are not similar one to the other (see Vayikra 8:33 below). The first requires six applications; the second, two; and the third, thirteen. This is the intent of "And he slaughtered and he took its (particular) blood." "and he placed it on the tnuch of Aaron's right ear": This (tnuch) is the middle wall. "and upon the thumb of his right hand": This is the middle joint.