Leviticus / Chapter 22

Leviticus 22

33 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Priests in a state of impurity must abstain from sacred offerings until purified. Rules specify who within priestly households may eat sacred food. The chapter then addresses sacrificial animals: they must be unblemished, with specific defects listed. The offering must be the worshipper's own, given willingly.

What Makes This Chapter Remarkable

The verb yinnazru ("exercise restraint," v2) instructs priests not to avoid sacred offerings entirely but to hold back when impure. The sacred food regulations define the priestly household's boundaries with precision -- who is "inside" the priest's house and who has left. The blemish catalogue for animals mirrors the priest's physical requirements in ch 21: the offering must match the offerer's representational standard.

Translation Friction

The root n-z-r in yinnazru ("exercise restraint") carries nazir ("separated/consecrated") associations, and we rendered it to show self-discipline rather than avoidance. The phrase milefanai ("from My presence," v3) is unique to this context -- karet here means exclusion specifically from God's immediate presence in the sanctuary. The catch-all lekhol tumato ("of whatever his impurity," v5) required rendering broad enough to cover every impurity category from chapters 11-15.

Connections

The unblemished-animal requirement repeats the foundational standard of 1:3 and Deut 17:1. The defect list anticipates Mal 1:8 ("offer it to your governor -- would he accept you?"). The sacred-food boundaries connect to the priestly portion regulations of ch 7. The prohibition against offering what costs nothing anticipates David's principle in 2 Sam 24:24. **Tradition comparisons:** Targum Onkelos interprets this chapter with notable Aramaic renderings: The Exodus-holiness-covenant formula is rendered literally, underscoring that Onkelos treats the covenant relationship itself as requiring no intermediary language. See the [Targum Onkelos on Leviticus](/targum/leviticus).

Leviticus 22:1

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The LORD addressed Moses:

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. The verb vaydabber ('and He spoke') opens a new divine speech unit. This formulaic introduction marks the transition to regulations about priestly purity in handling sacred food, distinct from the physical-blemish regulations for priests in chapter 21.
Leviticus 22:2

דַּבֵּ֨ר אֶֽל־אַהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְיִנָּֽזְרוּ֙ מִקׇּדְשֵׁ֣י בְנֵֽי־יִשְׂרָאֵ֔ל וְלֹ֥א יְחַלְּל֖וּ אֶת־שֵׁ֣ם קׇדְשִׁ֑י אֲשֶׁ֨ר הֵ֧ם מַקְדִּשִׁ֛ים לִ֖י אֲנִ֥י יְהֹוָֽה׃

Tell Aaron and his sons to exercise restraint regarding the sacred offerings of the Israelites, so that they do not desecrate my holy name in connection with what the Israelites consecrate to me. I am the LORD.

KJV Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.

Notes & Key Terms

Translator Notes

  1. The verb yinnazru (from nazir, 'to separate/hold back') instructs the priests to restrain themselves — not to avoid the sacred offerings entirely, but to abstain from them when in a state of impurity (tamei). The root ch-l-l (yechalelu, 'profane/desecrate') is a key term in Leviticus: to treat what is qodesh ('holy') as though it were ordinary. The phrase shem qodshi ('my holy name') ties priestly conduct directly to God's reputation.
Leviticus 22:3

אֱמֹ֣ר אֲלֵהֶ֗ם לְדֹרֹ֨תֵיכֶ֜ם כׇּל־אִ֣ישׁ ׀ אֲשֶׁר־יִקְרַ֣ב מִכׇּל־זַרְעֲכֶ֗ם אֶל־הַקֳּדָשִׁים֙ אֲשֶׁ֨ר יַקְדִּ֤ישׁוּ בְנֵֽי־יִשְׂרָאֵל֙ לַֽיהֹוָ֔ה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֞ה הַנֶּ֧פֶשׁ הַהִ֛וא מִלְּפָנַ֖י אֲנִ֥י יְהֹוָֽה׃

Say to them: Throughout your generations, any man among your descendants who approaches the sacred offerings that the Israelites consecrate to the LORD while his ritual impurity is still on him — that person will be cut off from my presence. I am the LORD.

KJV Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.

Notes & Key Terms

Translator Notes

  1. The phrase ledorotekhem ('throughout your generations') establishes this as a permanent statute, not a temporary measure. The verb yiqrav ('approaches/draws near') is a technical priestly term for handling sacred items. The penalty nikretah hannefesh ('that person will be cut off') — the karet punishment — is debated in rabbinic tradition: some understand it as divine execution, others as excommunication or loss of afterlife. The phrase milefanai ('from my presence') is unique here, tying the cutting off specifically to exclusion from God's immediate presence in the sanctuary.
Leviticus 22:4

אִ֣ישׁ אִ֞ישׁ מִזֶּ֣רַע אַהֲרֹ֗ן וְה֤וּא צָר֙וּעַ֙ א֣וֹ זָ֔ב בַּקֳּדָשִׁים֙ לֹ֣א יֹאכַ֔ל עַ֖ד אֲשֶׁ֣ר יִטְהָ֑ר וְהַנֹּגֵ֙עַ֙ בְּכׇל־טְמֵא־נֶ֔פֶשׁ א֣וֹ אִ֔ישׁ אֲשֶׁר־תֵּצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־זָֽרַע׃

Any descendant of Aaron who has a skin disease or a bodily discharge must not eat from the sacred offerings until he becomes ritually pure. Also, anyone who touches something made impure by contact with a corpse, or a man who has a seminal emission —

KJV What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;

Notes & Key Terms

Translator Notes

  1. The doubled ish ish ('any man whatsoever') is an emphatic construction meaning 'each and every man without exception.' The term tsarua refers to the condition described in Leviticus 13–14 — a broad category of skin afflictions, not limited to modern leprosy. The term zav describes an abnormal genital discharge (Lev 15:1–15). The phrase teme-nefesh ('impure by a corpse') refers to corpse contamination, the most severe form of ritual impurity. Shikvat-zara ('emission of seed') renders a man tamei until evening (Lev 15:16–17). The verse trails off syntactically, continuing into v. 5.
Leviticus 22:5

אוֹ־אִישׁ֙ אֲשֶׁ֣ר יִגַּ֔ע בְּכׇל־שֶׁ֖רֶץ אֲשֶׁ֣ר יִטְמָא־ל֑וֹ א֤וֹ בְאָדָם֙ אֲשֶׁ֣ר יִטְמָא־ל֔וֹ לְכֹ֖ל טֻמְאָתֽוֹ׃

or anyone who touches any swarming creature that renders him impure, or any person from whom he contracts impurity of whatever kind —

KJV Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;

Notes & Key Terms

Translator Notes

  1. The word sherets ('swarming creature') refers to the small creatures listed in Lev 11:29–31 (rodents, lizards, etc.) whose carcasses transmit impurity. The phrase lekhol tumato ('of whatever his impurity') is a comprehensive catch-all — it means the rule applies regardless of which specific category of impurity is involved. This verse completes the catalogue of impurity sources begun in v. 4, forming a single compound sentence resolved in v. 6.
Leviticus 22:6

נֶ֚פֶשׁ אֲשֶׁ֣ר תִּגַּע־בּ֔וֹ וְטָמְאָ֖ה עַד־הָעָ֑רֶב וְלֹ֤א יֹאכַל֙ מִן־הַקֳּדָשִׁ֔ים כִּ֛י אִם־רָחַ֥ץ בְּשָׂר֖וֹ בַּמָּֽיִם׃

the person who touches any of these will be impure until evening and must not eat from the sacred offerings unless he has bathed his entire body in water.

KJV The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.

Notes & Key Terms

Translator Notes

  1. The phrase ad-ha'arev ('until evening') establishes sunset as the boundary for this level of impurity — a one-day purification cycle. The condition ki im-rachats besaro bamayim ('unless he has washed his flesh in water') requires full-body immersion, not merely handwashing. The word besaro ('his flesh/body') emphasizes complete bodily contact with water, which later tradition formalized as immersion in a miqveh.
Leviticus 22:7

וּבָ֥א הַשֶּׁ֖מֶשׁ וְטָהֵ֑ר וְאַחַר֙ יֹאכַ֣ל מִן־הַקֳּדָשִׁ֔ים כִּ֥י לַחְמ֖וֹ הֽוּא׃

Once the sun has set he will be ritually pure, and afterward he may eat from the sacred offerings, since that is his allotted food.

KJV And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.

Notes & Key Terms

Translator Notes

  1. The two-step purification — immersion (v. 6) plus sunset (uva hashemesh, 'the sun comes in') — must both occur before the priest may resume eating sacred food. The term lachmo ('his bread/food') reveals that the priestly portions from Israel's offerings constituted the priests' livelihood; the sacred donations were not a luxury but their sustenance, which makes the restriction significant — it temporarily deprived them of their food supply.
Leviticus 22:8

נְבֵלָ֧ה וּטְרֵפָ֛ה לֹ֥א יֹאכַ֖ל לְטׇמְאָה־בָ֑הּ אֲנִ֖י יְהֹוָֽה׃

He must not eat an animal that died on its own or was killed by a predator, becoming impure through it. I am the LORD.

KJV That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.

Notes & Key Terms

Translator Notes

  1. Nevelah ('carcass') refers to an animal that died naturally without proper slaughter, and terefah ('torn') to one killed or mauled by a wild animal. Both categories render the eater tamei. While all Israelites are forbidden these foods (Lev 17:15), the prohibition is reiterated here specifically for priests because the consequence — impurity — would disqualify them from eating sacred food. The closing formula ani YHWH ('I am the LORD') underscores divine authority behind the command.
Leviticus 22:9

וְשָׁמְר֣וּ אֶת־מִשְׁמַרְתִּ֗י וְלֹֽא־יִשְׂא֤וּ עָלָיו֙ חֵ֔טְא וּמֵ֥תוּ ב֖וֹ כִּ֣י יְחַלְּלֻ֑הוּ אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם׃

They must guard my requirement so they do not bear sin for it and die because they desecrated it. I am the LORD who sanctifies them.

KJV They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.

Notes & Key Terms

Translator Notes

  1. The phrase shamru et-mishmarti ('guard my charge/requirement') uses the cognate construction — the verb and noun share the same root sh-m-r — intensifying the obligation. The penalty umetu vo ('and die because of it') indicates that eating sacred food while impure is not merely a procedural violation but a capital offense against holiness. The closing meqaddisham ('who sanctifies them') reminds the priests that their holiness is not self-generated but divinely conferred, making desecration a rejection of God's own act of consecration.
Leviticus 22:10

וְכׇל־זָ֖ר לֹא־יֹ֣אכַל קֹ֑דֶשׁ תּוֹשַׁ֥ב כֹּהֵ֛ן וְשָׂכִ֖יר לֹא־יֹ֥אכַל קֹֽדֶשׁ׃

No unauthorized person may eat sacred food. A resident guest of the priest or a hired laborer may not eat what is sacred.

KJV There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.

Notes & Key Terms

Translator Notes

  1. The word zar ('outsider, unauthorized person') in priestly contexts means anyone outside the Aaronic line — not a foreigner per se, but a non-priest. The verse then specifies two categories within a priest's household who remain excluded despite proximity: a toshav ('resident guest' or 'tenant') and a sakhir ('hired worker'). Their relationship to the priest is contractual and temporary, not one of permanent belonging, so they lack the standing to partake of sacred food.
Leviticus 22:11

וְכֹהֵ֗ן כִּֽי־יִקְנֶ֥ה נֶ֙פֶשׁ֙ קִנְיַ֣ן כַּסְפּ֔וֹ ה֖וּא יֹ֣אכַל בּ֑וֹ וִילִ֣יד בֵּית֔וֹ הֵ֖ם יֹאכְל֥וּ בְלַחְמֽוֹ׃

But if a priest acquires a person as his purchased property, that person may eat from the sacred food. Those born in his household may also eat from his food.

KJV But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.

Notes & Key Terms

Translator Notes

  1. The phrase qinyan kaspo ('acquisition of his silver') refers to a bonded servant purchased by the priest. Unlike the hired laborer (v. 10), this person becomes part of the priest's household permanently and therefore shares in the priestly food allotment. The yelid beto ('one born in his house') refers to children of such servants, who are considered members of the household from birth. The distinction between temporary workers (excluded) and permanent household members (included) reflects the principle that participation in sacred food follows household identity, not employment.
Leviticus 22:12

וּבַ֨ת־כֹּהֵ֔ן כִּ֥י תִהְיֶ֖ה לְאִ֣ישׁ זָ֑ר הִ֕וא בִּתְרוּמַ֥ת הַקֳּדָשִׁ֖ים לֹ֥א תֹאכֵֽל׃

If a priest's daughter marries a man outside the priesthood, she may no longer eat from the sacred contributions.

KJV If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.

Notes & Key Terms

Translator Notes

  1. The bat-kohen ('priest's daughter') loses her right to sacred food upon marriage to an ish zar ('a man who is an outsider' — i.e., a non-priest). Through marriage she transfers to her husband's household and takes on his status. The specific term terumat haqqodashim ('the elevated portion of the sacred offerings') refers to the priestly share that was lifted up and set apart from the sacrifices. Her exclusion is based on household membership, not personal worthiness — a principle reversed in v. 13.
Leviticus 22:13

וּבַת־כֹּהֵן֩ כִּ֨י תִהְיֶ֜ה אַלְמָנָ֣ה וּגְרוּשָׁ֗ה וְזֶ֘רַע֮ אֵ֣ין לָהּ֒ וְשָׁבָ֞ה אֶל־בֵּ֤ית אָבִ֙יהָ֙ כִּנְעוּרֶ֔יהָ מִלֶּ֥חֶם אָבִ֖יהָ תֹּאכֵ֑ל וְכׇל־זָ֖ר לֹא־יֹ֥אכַל בּֽוֹ׃

But if a priest's daughter becomes widowed or divorced and has no children, and she returns to her father's house as in her youth, she may eat from her father's food. No unauthorized person, however, may eat from it.

KJV But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.

Notes & Key Terms

Translator Notes

  1. Three conditions must be met for the daughter's reinstatement: she must be an almanah ('widow') or gerushah ('divorced woman'), she must have no zera ('offspring' — children who would anchor her in her husband's household), and she must physically return (shavah) to her father's house. The phrase kin'ureha ('as in her youth') means she reverts to her pre-marriage status within the priestly household. If she had children, they would belong to the non-priestly father's line, and her continued connection to that household would prevent her return to priestly food rights.
Leviticus 22:14

וְאִ֕ישׁ כִּֽי־יֹאכַ֥ל קֹ֖דֶשׁ בִּשְׁגָגָ֑ה וְיָסַ֤ף חֲמִֽשִׁיתוֹ֙ עָלָ֔יו וְנָתַ֥ן לַכֹּהֵ֖ן אֶת־הַקֹּֽדֶשׁ׃

If someone eats sacred food by mistake, he must add a fifth of its value and reimburse the priest for the sacred food.

KJV And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.

Notes & Key Terms

Translator Notes

  1. The term bishgagah ('by mistake, inadvertently') indicates an unintentional violation — the person did not knowingly eat what was restricted. The penalty mirrors the guilt-offering restitution formula found in Lev 5:16: repayment of the principal plus a chamishito ('a fifth' — 20% surcharge). The additional fifth serves as compensation for the loss of sanctity, not merely the material value. The phrase venatan lakohen ('and he gives to the priest') shows the restitution goes to the priest whose sacred portion was consumed.
Leviticus 22:15

וְלֹ֣א יְחַלְּל֔וּ אֶת־קׇדְשֵׁ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֥ת אֲשֶׁר־יָרִ֖ימוּ לַיהֹוָֽה׃

The priests must not allow the sacred offerings of the Israelites — what the people set apart for the LORD — to be desecrated.

KJV And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;

Notes & Key Terms

Translator Notes

  1. The verb yarimu ('they elevate/set apart') comes from the root r-u-m ('to raise'), the same root behind terumah ('elevated offering'). The subject of yechalelu ('they shall not desecrate') is the priests — they bear responsibility for protecting the sanctity of the offerings. By permitting unauthorized persons to eat sacred food, the priests themselves would be guilty of desecration, making them guardians not only of their own purity but of the entire system of sacred donations.
Leviticus 22:16

וְהִשִּׂ֤יאוּ אוֹתָם֙ עֲוֺ֣ן אַשְׁמָ֔ה בְּאׇכְלָ֖ם אֶת־קׇדְשֵׁיהֶ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם׃

Otherwise they would cause the people to bear the punishment of guilt by letting them eat their sacred offerings, for I am the LORD who sanctifies them.

KJV Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.

Notes & Key Terms

Translator Notes

  1. The causative verb hissiu ('they would cause to bear') places the blame on the priests: if they fail to enforce these restrictions, the resulting guilt falls on the unauthorized eaters — but the priests are responsible for having permitted it. The phrase avon ashmah ('guilt of trespass') combines two terms for wrongdoing, intensifying the severity. The closing meqaddisham ('who sanctifies them') may refer either to the priests whom God sanctifies or to the sacred offerings that God makes holy — the ambiguity reinforces that both the personnel and the food derive their sacred status from God alone. The parashah marker (peh) in the Hebrew text signals a major section break here.
Leviticus 22:17

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The LORD spoke to Moses:

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. This second occurrence of the introductory speech formula within the chapter marks the beginning of a new legislative unit. Verses 1–16 addressed who may eat sacred food; from here forward the topic shifts to which animals qualify as acceptable sacrificial offerings. The audience also widens in v. 18 to include all Israelites, not just the priesthood.
Leviticus 22:18

דַּבֵּ֨ר אֶֽל־אַהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כׇּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אִישׁ֩ מִבֵּ֨ית יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יַקְרִ֤יב קׇרְבָּנוֹ֙ לְכׇל־נִדְרֵיהֶם֙ וּלְכׇל־נִדְבוֹתָ֔ם אֲשֶׁר־יַקְרִ֥יבוּ לַיהֹוָ֖ה לְעֹלָֽה׃

Tell Aaron, his sons, and all the Israelites — say to them: When anyone from the house of Israel, or any foreign resident living in Israel, presents an offering — whether fulfilling any of their vows or bringing any of their voluntary gifts that they present to the LORD as a burnt offering —

KJV Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;

Notes & Key Terms

Translator Notes

  1. The address now expands from priests alone (v. 2) to include kol benei Yisra'el ('all the Israelites') and the ger ('foreign resident'), indicating that animal-quality requirements apply to every worshiper, not just priests. The doubled ish ish ('any person whatsoever') is emphatic. Two motivations for offering are distinguished: nidrehem ('their vows' — obligatory, fulfilling a prior commitment) and nidvotam ('their voluntary gifts' — spontaneous, freely chosen). Both categories must meet the same quality standard for an olah ('burnt offering' — entirely consumed on the altar).
Leviticus 22:19

לִֽרְצֹנְכֶ֑ם תָּמִ֣ים זָכָ֔ר בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃

for it to be accepted on your behalf, it must be an unblemished male from the cattle, the sheep, or the goats.

KJV Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.

Notes & Key Terms

Translator Notes

  1. The phrase lirtsonkhem ('for your acceptance/favorable regard') means 'so that it will be accepted on your behalf' — the animal's quality determines whether the offering achieves its purpose. The adjective tamim ('whole, unblemished, complete') is the central standard: the animal must be physically intact and without defect. The restriction to zakhar ('male') applies specifically to the olah (burnt offering); other sacrifice types permit female animals. The three species listed — baqar (cattle), kesavim (sheep), izzim (goats) — constitute the full range of domestic herd animals permitted for sacrifice.
Leviticus 22:20

כֹּ֛ל אֲשֶׁר־בּ֥וֹ מ֖וּם לֹ֣א תַקְרִ֑יבוּ כִּי־לֹ֥א לְרָצ֖וֹן יִהְיֶ֥ה לָכֶֽם׃

You must not present anything that has a defect, because it will not gain acceptance for you.

KJV But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.

Notes & Key Terms

Translator Notes

  1. The word mum ('defect, blemish') is the counterpart to tamim ('unblemished'). The verb taqrivu ('you shall bring near/present') is the standard priestly term for offering a sacrifice. The phrase lo leratson ('not for acceptance') echoes the positive lirtsonkhem of v. 19 — a blemished animal fails to achieve the offering's purpose. The logic is not merely aesthetic: an imperfect gift to God implies that the worshiper considers God unworthy of their best.
Leviticus 22:21

וְאִ֗ישׁ כִּֽי־יַקְרִ֤יב זֶֽבַח־שְׁלָמִים֙ לַיהֹוָ֔ה לְפַלֵּא־נֶ֙דֶר֙ א֣וֹ לִנְדָבָ֔ה בַּבָּקָ֖ר א֣וֹ בַצֹּ֑אן תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כׇּל־מ֖וּם לֹ֥א יִהְיֶה־בּֽוֹ׃

When anyone presents a well-being sacrifice to the LORD — whether to fulfill a vow or as a voluntary gift, from the herd or from the flock — it must be without defect to gain acceptance. There must be no blemish in it.

KJV And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.

Notes & Key Terms

Translator Notes

  1. The zevach shelamim ('well-being sacrifice' or 'peace offering') is distinct from the olah: parts are burned on the altar, but portions are eaten by the priest and the worshiper. Despite the shared meal aspect, the same standard of tamim ('without defect') applies. The phrase lefale-neder ('to fulfill a vow' — literally 'to make extraordinary a vow') uses the root p-l-' which carries a sense of setting apart something special. Even though the shelamim is less restrictive than the olah (it permits female animals), the requirement of physical wholeness remains absolute.
Leviticus 22:22

עַוֶּ֩רֶת֩ א֨וֹ שָׁב֜וּר אוֹ־חָר֣וּץ אֽוֹ־יַבֶּ֗לֶת א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת לֹא־תַקְרִ֥יבוּ אֵ֖לֶּה לַיהֹוָ֑ה וְאִשֶּׁ֗ה לֹא־תִתְּנ֥וּ מֵהֶ֛ם עַל־הַמִּזְבֵּ֖חַ לַיהֹוָֽה׃

An animal that is blind, has a broken bone, is gashed, has a wart, has a rash, or has a skin eruption — these you must not present to the LORD. You must not place any of them on the altar as a fire offering to the LORD.

KJV Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.

Notes & Key Terms

Translator Notes

  1. Six specific disqualifying conditions are listed: avveret (blindness), shavur (fracture), charutz (a deep cut or gash — the root ch-r-ts means 'to cut into'), yabbelet (a wart or fleshy growth), garav (a scabby skin condition), and yallefet (a running skin eruption, possibly eczema). These cover structural damage (blindness, fracture, laceration) and surface conditions (growths, skin diseases). The term issheh ('fire offering') refers to any offering consumed on the altar by fire. The double prohibition — do not present them, do not place them on the altar — closes both procedural stages.
Leviticus 22:23

וְשׁ֥וֹר וָשֶׂ֖ה שָׂר֣וּעַ וְקָל֑וּט נְדָבָה֙ תַּעֲשֶׂ֣ה אֹת֔וֹ וּלְנֵ֖דֶר לֹ֥א יֵרָצֶֽה׃

An ox or a sheep that has a limb too long or too short — you may use it for a voluntary offering, but for a vow it will not be accepted.

KJV Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.

Notes & Key Terms

Translator Notes

  1. This verse introduces a surprising exception. The terms sarua ('overgrown, with an extended limb') and qalut ('stunted, with a contracted limb') describe disproportionate but not damaged body parts. Such an animal may be offered as a nedavah ('voluntary gift') but not for a neder ('vow'). The distinction likely reflects the differing obligations: a vow is a binding commitment requiring the highest standard, while a voluntary gift has more latitude. This is the only relaxation of the blemish requirement in the chapter.
Leviticus 22:24

וּמָע֤וּךְ וְכָתוּת֙ וְנָת֣וּק וְכָר֔וּת לֹ֥א תַקְרִ֖יבוּ לַֽיהֹוָ֑ה וּֽבְאַרְצְכֶ֖ם לֹ֥א תַעֲשֽׂוּ׃

You must not present to the LORD an animal whose testicles are squeezed, crushed, torn off, or severed. You must not do this in your land.

KJV Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.

Notes & Key Terms

Translator Notes

  1. Four terms describe increasing degrees of damage to the reproductive organs: ma'ukh ('squeezed/pressed'), katut ('crushed/pounded'), natuq ('pulled away/torn'), and karut ('cut off/severed'). Rabbinic tradition (Bekhorot 39b) confirms these refer to castration of sacrificial animals. The final clause uve'artskhem lo ta'asu ('and in your land you must not do this') has been interpreted two ways: either a prohibition against castrating any animal in Israel, or a prohibition against accepting such animals from any source. Most traditional commentators understand it as a blanket ban on animal castration.
Leviticus 22:25

וּמִיַּ֣ד בֶּן־נֵכָ֗ר לֹ֥א תַקְרִ֛יבוּ אֶת־לֶ֥חֶם אֱלֹהֵיכֶ֖ם מִכׇּל־אֵ֑לֶּה כִּ֣י מׇשְׁחָתָ֤ם בָּהֶם֙ מ֣וּם בָּ֔ם לֹ֥א יֵרָצ֖וּ לָכֶֽם׃

Nor may you accept from a foreigner any of these animals to offer as the food of your God, because their mutilation is in them — they have a defect. They will not be accepted on your behalf.

KJV Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.

Notes & Key Terms

Translator Notes

  1. The phrase miyad ben-nekhar ('from the hand of a foreigner') addresses animals purchased from or offered by non-Israelites. Even if a foreigner wishes to present an offering (foreigners could bring burnt offerings, cf. Num 15:14–16), the same quality standard applies — defective animals are rejected regardless of source. The term lechem eloheikhem ('the food/bread of your God') is anthropomorphic language for sacrificial offerings; it does not imply God eats, but designates offerings placed on God's 'table' (the altar). The word moshchatam ('their corruption/damage') derives from sh-ch-t ('to destroy, corrupt'), describing the physical damage as a form of ruin.
Leviticus 22:26

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The LORD spoke to Moses:

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. This third speech formula within the chapter introduces a final subsection (vv. 26–33) dealing with age requirements for sacrificial animals and additional regulations. The repeated introductory formula segments the chapter's legislation into three distinct units: priestly purity (vv. 1–16), animal quality (vv. 17–25), and supplementary rules (vv. 26–33).
Leviticus 22:27

שׁ֣וֹר אוֹ־כֶ֤שֶׂב אוֹ־עֵז֙ כִּ֣י יִוָּלֵ֔ד וְהָיָ֛ה שִׁבְעַ֥ת יָמִ֖ים תַּ֣חַת אִמּ֑וֹ וּמִיּ֤וֹם הַשְּׁמִינִי֙ וָהָ֔לְאָה יֵרָצֶ֕ה לְקׇרְבַּ֥ן אִשֶּׁ֖ה לַיהֹוָֽה׃

When an ox, a sheep, or a goat is born, it must remain with its mother for seven days. From the eighth day onward it is eligible to be accepted as a fire offering to the LORD.

KJV When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.

Notes & Key Terms

Translator Notes

  1. The seven-day minimum under the mother (tachat immo, 'beneath its mother') serves multiple purposes: it ensures the animal is viable (many newborns die within the first week), allows the mother-offspring bond, and mirrors the seven-day period before circumcision of a male child (Lev 12:3). The specification miyom hashemini vahal'ah ('from the eighth day and onward') sets the earliest possible date, not a target date — the animal simply becomes eligible. The three species — shor (ox), kesev (sheep), ez (goat) — again cover all permissible sacrificial livestock.
Leviticus 22:28

וְשׁ֖וֹר אוֹ־שֶׂ֑ה אֹת֣וֹ וְאֶת־בְּנ֔וֹ לֹ֥א תִשְׁחֲט֖וּ בְּי֥וֹם אֶחָֽד׃

Whether it is a cow or a ewe, you must not slaughter the mother and her offspring on the same day.

KJV And whether it be cow or ewe, ye shall not kill it and her young both in one day.

Notes & Key Terms

Translator Notes

  1. The phrase oto ve'et-beno ('it and its young') uses beno ('its son/offspring') — rabbinic tradition (Chullin 78b) debated whether this applies only to the mother-offspring pair or also to the father-offspring pair, with the halakhic conclusion following the mother. The prohibition against same-day slaughter of parent and young reflects a compassion ethic within the sacrificial system — similar in principle to the prohibition on cooking a kid in its mother's milk (Exod 23:19) and sending away the mother bird (Deut 22:6–7). The terms shor ('ox/cow') and seh ('sheep/goat') use generic terms that encompass both sexes.
Leviticus 22:29

וְכִֽי־תִזְבְּח֥וּ זֶֽבַח־תּוֹדָ֖ה לַיהֹוָ֑ה לִֽרְצֹנְכֶ֖ם תִּזְבָּֽחוּ׃

When you sacrifice a thanksgiving offering to the LORD, sacrifice it in a way that will be accepted.

KJV And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.

Notes & Key Terms

Translator Notes

  1. The zevach todah ('thanksgiving sacrifice') is a subcategory of the shelamim (well-being offering), specifically one prompted by gratitude — typically for deliverance from danger (cf. Ps 107:22). The phrase lirtsonkhem tizbachu ('sacrifice it for your acceptance') echoes the same ratson language from v. 19, meaning the manner of offering must conform to the requirements so it achieves its intended purpose. The verb tizbachu ('you shall slaughter') repeats the root z-b-ch from zevach, creating a cognate emphasis: 'when you sacrifice a sacrifice.'
Leviticus 22:30

בַּיּ֤וֹם הַהוּא֙ יֵאָכֵ֔ל לֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר אֲנִ֖י יְהֹוָֽה׃

It must be eaten on that same day. You must not leave any of it until morning. I am the LORD.

KJV On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.

Notes & Key Terms

Translator Notes

  1. The time restriction bayyom hahu ye'akhel ('on that same day it shall be eaten') is stricter for the todah than for other shelamim offerings, which may be eaten over two days (Lev 7:16–17). The todah must be consumed entirely before the next morning (ad-boqer, 'until morning/dawn'). This urgency may serve to ensure communal sharing — a single household could not consume an entire animal in one evening, so the requirement effectively mandates inviting others to the meal, reinforcing the communal dimension of thanksgiving. The closing ani YHWH ('I am the LORD') authenticates the time constraint as divine command.
Leviticus 22:31

וּשְׁמַרְתֶּם֙ מִצְוֺתַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהֹוָֽה׃

You must keep my commandments and carry them out. I am the LORD.

KJV Therefore shall ye keep my commandments, and do them: I am the LORD.

Notes & Key Terms

Translator Notes

  1. The verbs ushmartem ('you must guard/keep') and va'asitem ('and you must do/carry out') form a standard pair in Deuteronomic and Levitical legislation, distinguishing between careful preservation of the commandments and their active performance. The pairing implies that mere knowledge or passive respect is insufficient — the commandments require both vigilant attention and concrete action. This verse begins the closing exhortation (vv. 31–33) that wraps up the entire chapter's legislation.
Leviticus 22:32

וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קׇדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃

You must not desecrate my holy name, so that I may be recognized as holy among the Israelites. I am the LORD who sanctifies you,

KJV Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,

Notes & Key Terms

Translator Notes

  1. This verse contains the foundational text for the concept of qiddush hashem ('sanctification of the Name') and its opposite, chillul hashem ('desecration of the Name'). The verb techalelu ('you shall desecrate') from the root ch-l-l bookends the chapter, echoing v. 2. The passive-reflexive niqdashti ('I will be sanctified/recognized as holy') implies that God's holiness is made visible through Israel's obedience — human conduct either reveals or obscures God's sanctity in the world. The closing meqaddishkhem ('who sanctifies you') creates a reciprocal structure: God sanctifies Israel, and Israel in turn must sanctify God's name.
Leviticus 22:33

הַמּוֹצִ֤יא אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָֽה׃

the one who brought you out of the land of Egypt to be your God. I am the LORD.

KJV That brought you out of the land of Egypt, to be your God: I am the LORD.

Notes & Key Terms

Translator Notes

  1. The participial form hamotsi ('the one who brings out') identifies God through the defining act of the Exodus — a continuous identity marker, not merely a past event. The purpose clause lihyot lakhem le'lohim ('to be God for you') frames the entire sacrificial system within the Exodus covenant: God redeemed Israel in order to enter into a relationship with them, and the laws of this chapter regulate how that relationship is maintained through worship. The closing ani YHWH ('I am the LORD') appears for the final time in this chapter, bringing the legislative unit to a solemn close. The parashah petuchah (peh) marker signals a major division in the Torah text.

Targum Onkelos (Aramaic, 1st-5th c. CE)literal

"I am the LORD who sanctifies you, who brought you out from the land of Egypt to be your God."

The Exodus-holiness-covenant formula is rendered literally, underscoring that Onkelos treats the covenant relationship itself as requiring no intermediary language.

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