Комментарий к Зебахим 5:3
חַטֹּאות הַצִּבּוּר וְהַיָּחִיד. אֵלּוּ הֵן חַטֹּאות הַצִּבּוּר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת:
[Относительно] общего и индивидуального чата'от [пожертвования, принесенные для искупления греха] - это коммунальные чата'от : новозеландские козы и праздники. Их забивают на севере [сторона алтаря], а их кровь собирают в освященном сосуде на севере [сторона алтаря]. Их кровь требует четырех применений - [по одному] на [каждый] по четырем углам [алтаря]. Как [это было сделано]? Священник поднялся по трапу и повернул на уступ [окружающий алтарь] и направился в юго-восточный угол, [затем он пошел в] северо-восточный угол, [затем] в северо-западный угол, [затем] в юго-западный угол. Остальная часть крови была вылита на южной базе [алтаря]. Это [мясо от этих жертвоприношений] ели в шторах [во дворе Храма; позже они были заменены стенами] мужчинами-священниками, приготовленными любым способом в течение этого дня и [следующей] ночи до полуночи.
Bartenura on Mishnah Zevachim
אלו הן חטאות הצבור – that we must mention them, for the inner [altar’s sacrifices] were already taught.
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English Explanation of Mishnah Zevachim
Introduction
Today’s mishnah provides instruction concerning the sacrifice of the hatat.
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Bartenura on Mishnah Zevachim
שעירי ראשי חדשים ושל מועדות – for they are on the outer altar.
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English Explanation of Mishnah Zevachim
[Concerning] public and private hatats: (These are the public hatats: the goats of new moons and The mishnah notes that the discussion here is concerning both the public and the private hatat. In a parenthetical remark, the mishnah lists the public hatats, meaning those offered on behalf of the entire people of Israel. These include the goats offered on Rosh Hodesh (the new moons) and festivals. These are listed in Numbers 28: 15ff.
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Bartenura on Mishnah Zevachim
שחיטתן בצפון – for we have learned them through a creation of a class (i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all sin-offerings which are required in the north.
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English Explanation of Mishnah Zevachim
They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. The hatat, like all most holy sacrifices, is slaughtered on the north side of the altar. Its blood is then received in ministering vessels. The blood of the hatat is spilled on all four corners (or horns, the word is the same in Hebrew) of the altar that stands outside in the Temple courtyard.
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Bartenura on Mishnah Zevachim
עלה בכבש ופנה לסובב – because its blood is placed on the horns [of the altar] and with a finger, he (i.e.., the Kohen), need to stand on top of the SOBEB (i.e., a sort of gallery surrounding the altar for the priest to walk on). But with all of he other blood which are on the lower parts from the incisors and below, he stands on the floor near the horn of the altar and sprinkles from the utensil, and any place where it reaches the [lower[ altar is appropriate/fit.
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English Explanation of Mishnah Zevachim
How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. The priest would ascend the altar on the ascent, and arrive at a walkway that surrounds the altar, known as the “sovev” in Hebrew. The ascent begins on the southern side of the altar, and the priest would first arrive at the southeastern corner. He would then walk north to the northeastern corner, then west to the northwestern corner, and finish at the southwestern corner.
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Bartenura on Mishnah Zevachim
ובא לו לקרן דרומית מזרחית – upon which he approaches first, for we hold (Tractate Yoma 15b): All the turns that you make (in the Temple) must be towards the right, to the east, and he comes to that horn/corner and goes and surrounds the SOBEB gallery the right side and his face is towards the altar from the south to the east and from the east to the north and from the north to the west, which is the path to the right. And a cubit by a cubit at the height of the cubit is given at the top of the altar in each and every corner that is in it, which is called, “horn.”
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English Explanation of Mishnah Zevachim
He would pour the residue of the blood out at the southern base. The residues of the blood would be poured out on the southern base to the altar.
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Bartenura on Mishnah Zevachim
על יסוד דרומית – that we derive its descent from the inclined plane leading to the altar with the outer sin-offerings and remnants of the blood in his hand, from his departure from the palace/Holy (i.e., the hall containing the golden altar) and the inner remnants [of blood] in his hand, just as his departure from the hall containing the golden altar he would place remnants of the blood that is near him, which is he western side of the base of the altar/YESOD, as it is written (Leviticus 4:7): “[and all the rest of the bull’s blood he shall pour out at the base of the altar of burnt offering,] which is at the entrance of the Tent of Meeting,” which means to the western side which is near the palace (i.e., the hall containing the golden altar), even his descent from the inclined plane leading to the altar he places the remnants [of the blood] that are near him, meaning, the southern base of the altar adjacent to the inclined plane leading to the altar, that the inclined plane is in the south.
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English Explanation of Mishnah Zevachim
They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight. The hatat must be eaten within the Temple confines. The mishnah expresses this by referring to the Tabernacle, and the hangings that enclosed it. When it comes to the Temple, the hatat must be eaten within the walls of the Temple courtyard. Any priest can eat the hatat. The priests can prepare the hatat in any manner they like. This distinguishes it from the pesah sacrifice, which must be roasted. The hatat must be eaten on the day that it is sacrificed and the remainder of the night, up until midnight. The next morning it will become remnant, and anyone who eats it will be liable for karet. See Leviticus 7:15, and Mishnah Berakhot 1:1.
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Bartenura on Mishnah Zevachim
לפנים מן הקלעים – because in the Mishkan/Tabernacle, there were curtains surrounding the courtyard of the Tent of Meeting, and regarding the sin-offering it is written (Leviticus 6:19): “it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting.” And in the Temple (i.e., the permanent house, as opposed to the Tabernacle), the wall of the Temple cout wss in place of the curtains.
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Bartenura on Mishnah Zevachim
לזכרי כהונה – regarding the sin-offerings and the gult offering and the meal offering, it is written (Leviticus 6;22): “Only the males in the priestly line may eat of it: [it is most holy].”
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Bartenura on Mishnah Zevachim
בכל מכל – because it was necessary to teach regarding to the Passover offering which is not eaten other than roasted (see Mishnah 8 of this chapter), it teaches here “in any manner of cooking food.”
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Bartenura on Mishnah Zevachim
ליום ולילה – as it is written (Leviticus 7:15): “And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that is offered,” ‘it shall be eaten” – we learned [from it” that the thanksgiving offering is eaten over one day. From where do we learn about the sin-offering and the guilt offering? The inference teaches us (Leviticus 7:15): “[And the flesh of his thanksgiving] sacrifice [of well -being shall be eaten on the day that it is offered;].”
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Bartenura on Mishnah Zevachim
עד חצות – the Sages made a fence for the Torah [in order] to keep a person from sin. For here, the Biblical verse (Leviticus 7:15) is stated: “none of it shall be set aside until morning.”
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