Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Leviticus 6:20/אבן עזרא על ויקרא ו׳:כ׳
אכל אשר יגע. בבשר החטאת יהיה קדש לשם והכהן יאכלנו לכן חלק הזורק כחלק כל אחיו:
1WHATSOEVER SHALL TOUCH. Whatsoever shall touch the flesh of the sin offering will be holy unto God, and the kohen shall eat it. The portion of the kohen who sprinkles the blood of the sin offering is therefore48 who sprinkles the blood removes the sin from the sinner…the portion of the kohen who sprinkles the blood is therefore equal to the portion of all the other kohanim. (Filwarg). like49 the portion of all his brothers.50. According to I.E. the kohen who sprinkles the blood of the sin offering receives half of its flesh. The remainder is shared by the other kohanim (Filwarg).
ביזה. א״ר משה הכהן שהוא כמו יטה מבנין קל ובפתחו׳ היו״ד מהכבד והאות המובלע נו״ן וכן ויז מדמ׳ אל הקיר בחיר״ק עם ויז בפתח רק במלת נטה מראה על הקיר בחיר״ק עם ויז הוא בצר״י בבנין הקל וכן מצאנו ויז נצחם מבנין הקל ויפה דקדק.
2IS SPRINKLED. Rabbi Mosheh Ha-Kohen says that yizzeh (is sprinkled)51. is similar to the word yitteh52. (shall…bend) (Job 15:29).53 in the imperfect and is similarly vocalized. It is a kal. When the yod54 prefixed to the word in the imperfect. is vocalized with a pattach it is a hifil.55 or yatteh. The swallowed letter56. is a nun.57 of the root nun, zayin, heh is swallowed by the dagesh. Hence the word yizzeh. We similarly find the word va-yiz (and…was sprinkled) in and some of her blood was sprinkled (II Kings 9:33) vocalized with a chirik, and vayaz with a pattach.58 and the hifil in shortened forms. Va-yiz in place of va-yizzeh and va-yaz in place of va-yazzeh. However, the word natah (turned) is vocalized with a tzereh in the kal.59 imperfect. Compare, yet (stretched) in va-yet moshe et yado (and Moses stretched forth his hand) (Ex. 10:22). We similarly find ve-yez nitzcham (and their lifeblood is dashed) (Is. 63:3).60 can be vocalized with a chirik or a tzereh in the kal imperfect. He explained it very well.61. 38. The reading in the Mikra’ot Gedolot is very difficult to explain and is apparently corrupt (see Filwarg, Weiser, Meijler, Krinsky). It reads, “However, the word natah (turned) in natah mareh el ha-kir is vocalized with a chirik. We find it vocalized with a tzereh in the kal. Compare, ve-yez in ve-yez nitzcham (and their lifeblood is dashed) (Is. 63:3), wherein ve-yez is in the kal. He [Rabbi Mosheh HaKohan] explained it very well.” There is no verse that reads, natah marehah el ha-kir. The above can only be explained by emending the text. For a proposed emendation, see Meijler.
גובעבור שהחטאת קדש צוה השם לכבס המקום שנפל מדמה על הבגד במקום קדוש הוא חצר אהל מועד כי יש הפרש בין קדוש וטהור:
3The Lord commanded that the place where some of the blood of the sin offering fell on the garment be washed because the sin offering is holy. [IN A HOLY PLACE.] The reference is to the courtyard of the tent of meeting, for there is a difference between holy and clean.62
דאשר יזה עליה. יחסר מקום או. והטעם או אם יזה אחר עליה שהוא הבשר יכבס הבשר הכהן ואחר כך יאכלנו או פירושו המקום אשר יזה מהדם תכבס ויהיה בגד לשון נקבה וזכר וכמוהו אשר תשיג ידו ותי״ו תכבס לכהן:
4THAT WHEREON IT WAS SPRINKLED.63, literally (that is sprinkled upon it). The word “place” or the word “or” is missing.64) there is sprinkled of the blood thereof upon any garment, that (asher) it is sprinkled upon it, you shall wash in a holy place. The aforementioned is repetitious and ambiguous. I.E. suggests two possible interpretations. One, our verse is to be interpreted: And when (asher) there is sprinkled of the blood thereof upon any garment, or if one (asher) sprinkles upon it (the flesh of the sin offering), you shall wash it in a holy place. Two: And when (asher) there is sprinkled of the blood thereof upon any garment, the place where (makom asher) something is sprinkled upon it (the garment), you shall wash in a holy place. It means: Or if someone shall sprinkle upon it, that is, upon the flesh, then the kohen shall wash the flesh and then eat it. On the other hand, its meaning might be, the place where the blood is sprinkled shall be washed. In this case the word beged (garment) is both masculine and feminine.65 (garment) is usually masculine. The word aleha (it) is feminine. Thus if “it” refers to beged (garment) then beged is also a feminine noun. The word yado (his hand) in even as his hand can afford (Lev. 14:31)66 is similar.67 is treated as both masculine and feminine. It is treated as feminine in Lev. 13:21, for the noun governing it (tasig) is in the feminine. However, it is treated as masculine in Ex. 17:12, where Scripture employs a masculine adjective to describe the hands of Moses. The tav68 of tekhabbes is a second person imperfect prefix. of tekhabbes (thou shalt wash) is directed to the kohen.69 in thou shalt wash is directed to the kohen.