[א] "לא תקריבו"-- אי משום בל תקדיש, הרי בל תקדיש אמור למעלה. הא אינו אומר "לא תקריבו" אלא משום בל תשחט. 1) "you shall not present": If (the meaning is) that you shall not designate as sacred, this is already stated above (Vayikra 21:20). Its intent must be, then, that you shall not slaughter.
[ב] "לא תקריבו אלה לה' "-- אלה אין אתה מקריב אבל מקריב אתה את שנעבדה בה עבודה. 2) "you shall not present these to the L–rd.": These you shall not present, but you may present animals designated as sacred with which work was done.
[ג] והלא דין הוא! ומה אם העגלה --שאין המום פוסל בה-- עבודה פוסלת בה, קדשים --שהמומים פוסלים בהם-- אינו דין שתהא עבודה פוסלת בהם?! תלמוד לומר "לא תקריבו אלה"-- אלה אין אתה מקריב אבל אתה מקריב את שנעבד בה עבודה. 3) (For, without the verse) it would follow otherwise, a fortiori, viz.: If the red heifer, which is not invalidated by a blemish is invalidated by having been worked with, then offerings, which are invalidated by blemishes, how much more so should they be invalidated by having been worked with! It is, therefore, written "These" — These you shall not present (as offerings), but you may present animals which have been worked with.
[ד] "ואשה לא תתנו מהם"-- אלו החלבים. "לא תתנו"-- אין לי אלא כולם, מנין אף מקצתם? תלמוד לומר "מהם"-- אף מקצתם. "על המזבח"-- זה הדם. "לה' "-- זה שעיר המשתלח. 4) "and a fire-offering you shall not make": This refers to (the smoking of) the fats (of a blemished animal). This tells me only of all of them. Whence is (the prohibition against smoking even) part of them derived? From "of them." "on the altar": (to include in the prohibition) the blood (of a blemished animal. "to the L–rd": to include the sent-away he-goat (of Yom Kippur as being invalidated by a blemish.)
[ה] מנין לרבות כל הפסולים שבשור ושבשה? תלמוד לומר "ושור ושה"-- לרבות כל הפסולים שבשור ושבשה. 5) (Vayikra 22:23) ("And an ox or a lamb, sarua or kalut, a gift you may make it, and as a vow it shall not be accepted.") Whence is it derived that all of the disqualifiers of ox and lamb render them unacceptable (as offerings)? From (the superfluous) "And an ox or a lamb" — to include all disqualifiers of ox and lamb (as rendering them unacceptable as offerings).
[ו] "שרוע"-- שנשמטה יריכו. "וקלוט"-- פרסת רגלו דומה לשל סוס, פרסת רגלו דומה לשל חמור. "נדבה תעשה אותו"-- לבדק הבית. ומנין אף לנדר? תלמוד לומר "ולנדר". יכול על המזבח? תלמוד לומר "לא ירצה". אין לי אלא נדר. לנדבה מנין? תלמוד לומר 'ולנדר ולנדבה לא ירצה'. רבי אומר, ממקומו הוא מוכרע שנאמר "ולנדר לא ירצה"-- ואיזה קדש מרצה? זה קדשי מזבח שנאמר "ונרצה לו". 6) sarua: an animal whose thigh has come out of joint. "and kalut": one whose hooves are fused (and not split), as those of an ass. "a gift you may make it": For Temple maintenance. And whence is a vow derived (as similarly permissible)? From "and as a vow." I might think (that it is permissible) even for the altar (i.e., as an offering); it is, therefore, written "it shall not be accepted." This tells me only of a vow. Whence do I derive the same for a gift? (— It is understood as if it were written) "and as a vow and as a gift (for the altar) it will not be received." Rebbi says: It is derived from its context (that altar offerings are being referred to), it being written "and as a vow it shall not be accepted." And which holy thin effects acceptance? The altar (offerings), as it is written (in that context, Vayikra 1:4, "and it shall effect acceptance for him and make atonement for him.")
[ז] "נדבה תעשה אותו"-- אותו עושה נדבה ואי אתה עושה תמים נדבה לבדק הבית. 7) "a gift you may make it": "It you may make a gift, but you may not make an unblemished animal a gift for Temple maintenance.
[ח] מכאן אמרו המקדיש תמים לבדק הבית עובר בעשה. ומנין אף בלא תעשה? תלמוד לומר "וידבר ה' אל משה לאמר", דברי ר' יהודה. וחכמים אומרים אין בו בלא תעשה. 8) From here they ruled: If one designates an unblemished animal for Temple maintenance, he transgresses a positive commandment. Whence is it derived that he also transgresses a negative commandment? From (Vayikra 1:17): "And the L–rd spoke to Moses lemor" (also construable as "lo amar" ["He said not"]. These are the words of R. Yehudah. The sages say: There is no transgression here of a negative commandment.
[ט] "ומעוך וכתות ונתוק וכרות"-- כולם בביצים, דברי ר' יהודה. ר' אליעזר אומר כולן בגיד. ר' יוסי אומר "מעוך וכתות"-- בביצים. "נתוק וכרות"-- בגיד. 9) (Vayikra 22:24) ("And one [whose testicles are] bruised, or crushed, or torn, or cut, you shall not present to the L–rd; and in your land you shall not do this.") "or bruised, or crushed, or torn, or cut": All of these refer to the testicles. These are the words of R. Yehudah. R. Eliezer says: All of these refer to the organ. R. Yossi says: "bruised or crushed," to the testicles; "torn or cut," to the organ.
[י] "לא תקריבו"-- זו היא שאמר ר' יוסי בר' יהודה אי משום בל תקדיש, הרי אמור. ובל תזרק הדם, הרי אמור. ובל תשחט, הרי אמור. ובל תקטיר החלב, הרי אמור. ובל תקטיר מקצתו, הרי אמור. הא אינו אומר כן אלא משום בל תקבל את הדם. 10) "you shall not present": This is as R. Yossi b. R. Yehudah said: If this (not "present") refers to not designate (a blemished animal) as sacred, this has already been stated; if not to sprinkle the blood, this has already been stated; if not to slaughter, this has already been stated; if not to smoke (all of) the fats, this has already been stated; if not to smoke part of it, this has already been stated. It must be stated here, then, only (to teach us) not to receive the blood.
[יא] "לא תקריבו"-- אין לי אלא שלא יקריב. מנין שלא יעשו? תלמוד לומר "לא תעשו". אין לי אלא תמימים. בעלי מומים מנין? תלמוד לומר "לא תעשו". אין לי אלא בהמה. חיה ועוף מנין? תלמוד לומר "בארצכם". אין לי אלא בארץ. בחוץ לארץ מנין? תלמוד לומר "לא תעשו". מנין אף באדם? תלמוד לומר 'ובכם' כדברי בן חכינאי. 11) "you shall not present": This tells me only of presenting (a blemished animal as an offering). Whence is derived the prohibition of making (a blemish)? From "you shall not do this." This tells me only of (blemishing) unblemished animals. Whence do I derive (the same for already) blemished animals? ?instances? This tells me only of a beast, unblemished or blemished. Whence do I derive (the same for) a bird and an animal? From "in your land." This tells me only of your land. Whence do I derive (that the same obtains) outside of your land? From "you shall not do this" — wherever you are. Chanina b. Chachinai says: Whence do I derive (the same for) a man? From (the exegetical construction) "and in you" ("uvachem") [a combination of the first two letters (vav beth) and the last two letters (chaf mem) of "uvearzechem."]
[יב] מנין שאין מקבלים שקלים מן העכו"ם? תלמוד לומר "ומיד בן נכר לא תקריבו את לחם אלקיכם מכל אלה". אין לי אלא תמידים שהם קרוים "לחם" שנאמר "את קרבני לחמי לאשי". שאר כל קרבנות הצבור מנין? תלמוד לומר "מכל אלה". מנין שהנקבות בסירוס? תלמוד לומר "כי משחתם בהם מום בם". ר' יהודה אומר, "בהם"-- אין נקבות בסירוס. "לא ירצו לכם"-- מלמד שאין מרצים. 12) (Vayikra 22:25) ("And from the hand of a gentile you shall not present the bread of your G d of all these, for their corruption is in them; a blemish is in them; they will not be acceptable for you.") Whence is it derived that shekalim (coins for communal offerings) are not accepted from idolators? From "And from the hand of a gentile you shall not present the bread of your G d." This tells me only of daily offerings, which are called "bread," as it is written (Bamidbar 28:2) "My offerings, My bread for My fires." Whence do I derive the same for the other communal offerings? From "of all these." Whence is it derived that females are subject to (the interdict against) sterilization? From "for their corruption is in them; a blemish is in them." R. Yehudah says: "in them" (masculine) — Females are not subject to (the interdict against) sterilization. "for their corruption is in them; they will not be acceptable." We are hereby taught that they do not effect acceptance (i.e., atonement).