Ibn Ezra on Leviticus 6:20

כל אשר יגע. בבשר החטאת יהיה קדש לשם והכהן יאכלנו לכן חלק הזורק כחלק כל אחיו: WHATSOEVER 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 therefore⁴⁸For the sprinkling “removes” the sin from the sinner. This comment relates to the previous verse. It is to be understood as follows: The kohen 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). like⁴⁹Is equal to. the portion of all his brothers.⁵⁰The other kohanim. 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).

יזה. 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. IS SPRINKLED. Rabbi Mosheh Ha-Kohen says that yizzeh (is sprinkled)⁵¹From the root nun, zayin, heh. is similar to the word yitteh⁵²From the root nun, tet, heh. (shall…bend) (Job 15:29).⁵³It drops the nun in the imperfect and is similarly vocalized. It is a kal. When the yod⁵⁴The yod prefixed to the word in the imperfect. is vocalized with a pattach it is a hifil.⁵⁵Literally, from the heavy [conjugation] yazzeh or yatteh. The swallowed letter⁵⁶The letter swallowed by the dagesh. is a nun.⁵⁷The first root letter. In other words, the nun 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.⁵⁸The word appears both in the kal 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.⁵⁹In the kal 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).⁶⁰I.E.’s point is that the root nun, zayin, heh can be vocalized with a chirik or a tzereh in the kal imperfect. He explained it very well.⁶¹We have followed the reading Vat. Ebr. 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.

ובעבור שהחטאת קדש צוה השם לכבס המקום שנפל מדמה על הבגד במקום קדוש הוא חצר אהל מועד כי יש הפרש בין קדוש וטהור: The 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.⁶²A clean place is a place that is ritually clean. Thus if Scripture had read “in a clean place,” it could have referred to any place that is ritually clean. It would not necessarily have meant the courtyard of the tent of meeting.

אשר 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: THAT WHEREON IT WAS SPRINKLED.⁶³Hebrew, asher yizzeh alehah, literally (that is sprinkled upon it). The word “place” or the word “or” is missing.⁶⁴So Krinsky. The verse literally reads: And when (asher) 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.⁶⁵The word beged (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)⁶⁶Translated according to I.E. is similar.⁶⁷The word yad 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 tav⁶⁸The tav of tekhabbes is a second person imperfect prefix. of tekhabbes (thou shalt wash) is directed to the kohen.⁶⁹In other words, the term thou in thou shalt wash is directed to the kohen.