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Torah Reading for Sukkot

Torah Reading for Sukkot

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First Day of Sukkot
Monday, 15 Tishrei, 5779
24 September, 2018
Select a portion:
Complete: (Leviticus 22:26 - 23:44; Numbers 29:12-16; Zachariah 14:1-21)
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First Portion

Leviticus Chapter 22

26And the Lord spoke to Moses, saying:   כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
27When an ox or a sheep or a goat is born, it shall remain under its mother for seven days, and from the eighth day onwards, it shall be accepted as a sacrifice for a fire offering to the Lord.   כזשׁ֣וֹר אוֹ־כֶ֤שֶׂב אוֹ־עֵז֙ כִּ֣י יִוָּלֵ֔ד וְהָיָ֛ה שִׁבְעַ֥ת יָמִ֖ים תַּ֣חַת אִמּ֑וֹ וּמִיּ֤וֹם הַשְּׁמִינִי֙ וָהָ֔לְאָה יֵֽרָצֶ֕ה לְקָרְבַּ֥ן אִשֶּׁ֖ה לַֽיהֹוָֽה:
When [an ox or a sheep or a goat] is born: [The expression “is born” comes] to exclude [from sacrifice an animal] delivered by Caesarean section. - [Chul. 38b]   כי יולד: פרט ליוצא דופן:
28An ox or sheep you shall not slaughter it and its offspring in one day._   כחוְשׁ֖וֹר אוֹ־שֶׂ֑ה אֹת֣וֹ וְאֶת־בְּנ֔וֹ לֹ֥א תִשְׁחֲט֖וּ בְּי֥וֹם אֶחָֽד:
it and its offspring: [This prohibition] applies to the female [i.e., the mother] animal, namely, that it is prohibited to slaughter a mother animal and its male or female offspring [on the same day]. The prohibition does not apply, however, to males [i.e., to the father animals], and it is permissible to slaughter the father animal along with its male or female offspring [on the same day]. — [Chul. 78b]   אתו ואת בנו: נוהג בנקבה, שאסור לשחוט האם והבן או הבת, ואינו נוהג בזכרים, ומותר לשחוט האב והבן [או האב והבת]:
[you shall not slaughter] it and its offspring: Also included [in this prohibition is slaughtering] its offspring and [then] it. — [Chul. 82a]   אתו ואת בנו: אף בנו ואותו במשמע:
29And when you slaughter a thanksgiving offering to the Lord, you shall slaughter it so that it should be acceptable for you.   כטוְכִֽי־תִזְבְּח֥וּ זֶֽבַח־תּוֹדָ֖ה לַֽיהֹוָ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּֽחוּ:
you shall slaughter it so that it should be acceptable for you: From the very beginning of your slaughtering, take care that it should be “acceptable for you.” And what makes it acceptable?"   לרצנכם תזבחו: תחלת זביחתכם הזהרו שתהא לרצון לכם. ומהו הרצון:
It shall be eaten on that day: [Now, although it has already been stated that thanksgiving-offerings must be eaten on the day of sacrificing (Lev. 7:15), the Torah repeats this here] exclusively to warn us that the slaughtering must be performed on this condition. Do not slaughter it with the intention of eating it on the next day, for if you have this invalidating intention in mind, the sacrifice will not be “acceptable for you” (Torath Kohanim 22:135) [Indeed, it will be rejected (פִּגּוּל; see Rashi Lev. 7:18)]. Another explanation of לִרְצֹנְכֶם is: “knowingly.” From here, [we learn that] if someone slaughtered an animal in an incidental manner [i.e., according to Rashi , without intending to slaughter, just to pick up the knife or to throw it. According to Tosafoth, if he did not intend to slaughter, but only to sever the organs, or if he thought that it was an ordinary animal, and did not realize that it was to be slaughtered as a holy sacrifice], then [even though the animal is fit to be eaten as ordinary non-consecrated meat, nevertheless,] regarding being slaughtered as a holy sacrifice, it is deemed unfit. — [Chul. 13a] Now, although Scripture has already stated [that a sacrifice is “not acceptable” if, while slaughtering, one intended to eat it after its permissible time] in the case of sacrifices that may be eaten for two days (see Lev. 7:18), it specifies it again regarding those sacrifices that must be eaten on the same day (see Rashi Lev. 7:15), namely, that they [too] must be slaughtered with the intention of eating them within their permissible time.   ביום ההוא יאכל: לא בא להזהיר אלא שתהא שחיטה על מנת כן, אל תשחטוהו על מנת לאכלו למחר, שאם תחשבו בו מחשבת פסול לא יהא לכם לרצון. דבר אחר לרצונכם, לדעתכם, מכאן למתעסק שפסול בשחיטת קדשים. ואף על פי שפרט בנאכלים לשני ימים, חזר ופרט בנאכלין ליום אחד שתהא זביחתן על מנת לאכלן בזמנן:
30It shall be eaten on that day; do not leave it over until morning. I am the Lord.   לבַּיּ֤וֹם הַהוּא֙ יֵֽאָכֵ֔ל לֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר אֲנִ֖י יְהֹוָֽה:
It shall be eaten on that day: [As explained above (see preceding Rashi)], Scripture states this here only to warn us that the slaughtering must be performed with this intention. For if it meant to fix the time limit for eating it, this has already been stated, “And the flesh of his thanksgiving peace-offering [shall be eaten on the day that it is offered…]” (Lev. 7:15). - [Torath Kohanim 7:113]   ביום ההוא יאכל: לא בא להזהיר אלא שתהא שחיטה על מנת כן, שאם לקבוע לו זמן אכילה, כבר כתוב (ויקרא ז טו) ובשר זבח תודת שלמיו וגו':
I am the Lord: Know Who decreed this matter, and do not perceive it as unimportant.   אני ה': דע מי גזר על הדבר ואל יקל בעיניך:
31You shall keep My commandments and perform them. I am the Lord.   לאוּשְׁמַרְתֶּם֙ מִצְו‍ֹתַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהֹוָֽה:
You shall keep [My commandments]: This refers to learning [God’s commandments and “keeping” them organized and memorized in one’s heart]   ושמרתם: זו המשנה:
and perform them: meaning [putting them into] action. — [Mizrachi; Torath Kohanim 22:136]   ועשיתם: זה המעשה:
32You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel. I am the Lord Who sanctifies you,   לבוְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קָדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם:
You shall not desecrate [My Holy Name]: By transgressing My commandments intentionally. Now, is it not already implied by the verse “ You shall not desecrate [My Holy Name,” that if you do not transgress, God’s Name will be sanctified? So] what do we learn by Scripture adding “I shall be sanctified [amidst the children of Israel]?” [It teaches us:] Surrender your life [and do not transgress God’s commandments], and [thus] sanctify My Name. Now, one might think [that this commandment applies even] in private [i.e., if he is not in the presence of ten or more Jews]. Scripture, therefore, says here “[I shall be sanctified] amidst the children of Israel” [i.e., one is obliged to sacrifice one’s life to avoid transgressing God’s commandments only in the presence of ten or more Jews]. And when one sacrifices oneself, one shall do so with the willingness to die, anyone who [submits to] sacrifices himself while assuming [that God will surely perform] a miracle [for him and save his life], for this person, God does not perform a miracle, for so we find in [the case of] Hananiah, Mishael and Azariah, that [when the evil Nebuchadnezzar threatened to throw them into a fiery furnace], they did not submit themselves on the condition [that God would perform] a miracle, as Scripture says, “[Behold, there is our God Whom we worship; He can save us from the burning, fiery furnace and from your hands, O king!] But if not, let it be known to you, O king [that we will not worship your god, neither will we prostrate ourselves to the golden image that you have set up]!” (Dan. 3:17-18). [We see here that whatever the outcome,] whether [God would] rescue [them] or not- [they declared, regardless] “Let it be known to you, O king [that we will not prostrate ourselves…]!” - [Torath Kohanim 22:137]   ולא תחללו: לעבור על דברי מזידין. ממשמע שנאמר ולא תחללו, מה תלמוד לומר ונקדשתי, מסור עצמך וקדש שמי. יכול ביחיד, תלמוד לומר בתוך בני ישראל, וכשהוא מוסר עצמו, ימסור עצמו על מנת למות, שכל המוסר עצמו על מנת הנס, אין עושין לו נס, שכן מצינו בחנניה מישאל ועזריה שלא מסרו עצמן על מנת הנס, שנאמר (דניאל ג יח) והן לא, ידיע להוא לך מלכא די לאלהך לא איתנא פלחין וגו', מציל ולא מציל, ידיע להוא לך וגו':
33Who took you out of the land of Egypt, to be a God to you. I am the Lord.   לגהַמּוֹצִ֤יא אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָֽה:
Who took you out [of the land of Egypt]: on this very condition [i.e., to be willing to sacrifice your lives in sanctification of My Holy Name. — [Torath Kohanim 22:138] [And do not think that since it is an obligation, you will not receive reward for sacrificing yourselves, for]   המוציא אתכם: על מנת כן:
I am the Lord: faithful to give reward [to those who fulfill My Torah. — [Torath Kohanim 22:138]   אני ה': נאמן לשלם שכר:

Leviticus Chapter 23

1And the Lord spoke to Moses, saying,   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]:   בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מֽוֹעֲדָֽי:
Speak to the children of Israel…The Lord’s appointed [holy days]: Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]- [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi , Nachalath Ya’akov , Sefer Hazikkaron , Yosef Hallel , Chavel]   דבר אל בני ישראל וגו' מועדי ה': עשה מועדות שיהיו ישראל מלומדין בהם, שמעברים את השנה על גליות שנעקרו ממקומם לעלות לרגל ועדיין לא הגיעו לירושלים:
3[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places.   גשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽיהֹוָ֔ה בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם:
[For] six days…: Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh ; Torath Kohanim 23:144]   ששת ימים: מה ענין שבת אצל מועדות, ללמדך שכל המחלל את המועדות מעלין עליו כאלו חלל את השבתות. וכל המקיים את המועדות, מעלין עליו כאלו קיים את השבתות:

Second Portion

Leviticus Chapter 23

4These are the Lord's appointed [holy days], holy occasions, which you shall designate in their appointed time:   דאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה מִקְרָאֵ֖י קֹ֑דֶשׁ אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם בְּמֽוֹעֲדָֽם:
These are the Lord’s appointed [holy days, holy occasions, that you shall designate]: In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] - [Torath Kohanim 23: 146]   אלה מועדי ה': למעלה מדבר בעבור שנה, וכאן מדבר בקדוש החדש:
5In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord.   הבַּחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָֽעַרְבָּ֑יִם פֶּ֖סַח לַֽיהֹוָֽה:
in the afternoon: Heb. בֵּין הָעַרְבָּיִם, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.]   בין הערבים: משש שעות ולמעלה:
the Passover offering to the Lord: Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth. — [Be’er Heitev on Rashi]   פסח לה': הקרבת קרבן ששמו פסח:
6And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period.   ווּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַזֶּ֔ה חַ֥ג הַמַּצּ֖וֹת לַֽיהֹוָ֑ה שִׁבְעַ֥ת יָמִ֖ים מַצּ֥וֹת תֹּאכֵֽלוּ:
7On the first day, there shall be a holy occasion for you; you shall not perform any work of labor.   זבַּיּוֹם֙ הָֽרִאשׁ֔וֹן מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor.   חוְהִקְרַבְתֶּ֥ם אִשֶּׁ֛ה לַֽיהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הַשְּׁבִיעִי֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
And you shall bring a fire offering [to the Lord for a seven-day period]: These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:]   והקרבתם אשה וגו': הם המוספין האמורים בפרשת פנחס ולמה נאמרו כאן, לומר לך שאין המוספין מעכבין זה את זה:
And you shall bring a fire offering to the Lord: in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19]. — [Torath Kohanim 23:152]   והקרבתם אשה לה': מכל מקום, אם אין פרים הבא אילים, ואם אין פרים ואילים, הבא כבשים:
for a seven-day period: Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days” ; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֹשֶׁת [literally means, respectively, “an eight of,” “a six of,” “a five of,” “a three of,” [meaning a unit consisting of one of these numbers]. - [See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”]   שבעת ימים: כל מקום שנאמר שבעת שם דבר הוא, שבוע של ימים, שטיינ"א בלע"ז [קבוצה של שבעה ימים רצופים], וכן כל לשון שמונת, ששת, חמשת, שלשת:
work of labor: Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23:187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited…” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days-namely, the first and seventh days of Passover, when even that type of work is prohibited].   מלאכת עבדה: אפילו מלאכות החשובות לכם עבודה וצורך, שיש חסרון כיס בבטלה שלהן, כגון דבר האבד. כך הבנתי מתורת כהנים, דקתני יכול אף חולו של מועד יהא אסור במלאכת עבודה וכו':
9And the Lord spoke to Moses, saying,   טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping.   ידַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַֽהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִֽירְכֶ֖ם אֶל־הַכֹּהֵֽן:
[you shall bring…an omer] of the beginning of your reaping: the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.]- [Sifthei Chachamim; Men. 71a]   ראשית קצירכם: שתהא ראשונה לקציר:
omer: a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer” (Exod. 16:18).   עמר: עשירית האיפה, כך היתה שמה, כמו (שמות טז יח) וימודו בעומר:
11And he shall wave the omer before the Lord so that it will be acceptable for you; the kohen shall wave it on the day after the rest day.   יאוְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י יְהֹוָ֖ה לִרְצֹֽנְכֶ֑ם מִמָּֽחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן:
And he shall wave: Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse]. — [Men. 61a-62a]   והניף: כל תנופה מוליך ומביא מעלה ומוריד. מוליך ומביא לעצור רוחות רעות, מעלה ומוריד לעצור טללים רעים:
so that it will be acceptable for you: If you offer it up according to these instructions, it will be acceptable for you.   לרצנכם: אם תקריבו כמשפט זה, יהיו לרצון לכם:
on the day after the rest day: מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day , in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. - [Men. 66a]   ממחרת השבת: ממחרת יום טוב הראשון של פסח, שאם אתה אומר שבת בראשית, אי אתה יודע איזהו:
12And on the day of your waving the omer, you shall offer up an unblemished lamb in its [first] year as a burnt offering to the Lord;   יבוַֽעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַֽיהֹוָֽה:
you shall offer up [an unblemished lamb in its [first] year]: It comes as obligatory for the omer [not as part the additional offerings of Passover.   ועשיתם כבש: חובה לעומר הוא בא:
13Its meal offering [shall be] two tenths [of an ephah] of fine flour mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And its libation [shall be] a quarter of a hin of wine.   יגוּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַֽיהֹוָ֖ה רֵ֣יחַ נִיחֹ֑חַ וְנִסְכּ֥וֹ (כתיב ונסכה) יַ֖יִן רְבִיעִ֥ת הַהִֽין:
Its meal offering: The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.]   ומנחתו: מנחת נסכיו:
two tenths [of an ephah]: It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.)   שני עשרנים: כפולה היתה:
and its libation [shall be] a quarter of a hin of wine: Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). - [Men. 89b]   ונסכה יין רביעית ההין: אף על פי שמנחתו כפולה, אין נסכיו כפולים:
14You shall not eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God's sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places.   ידוְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קָרְבַּ֖ן אֱלֹֽהֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
or [flour made from] parched grain: [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14).   וקלי: קמח עשוי מכרמל רך שמייבשין אותו בתנור:
plump grain: [These are the] plump, parched kernels, grenaillis [in Old French]. — [See Rashi, Sifthei Chachamim on Lev. 2:14]   וכרמל: הן קליות שקורין גרניד"ש [שבולים]:
in all your dwelling places: The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land. — [Kid. 37a]   בכל משבתיכם: נחלקו בו חכמי ישראל, יש שלמדו מכאן שהחדש נוהג בחוצה לארץ, ויש אומרים לא בא אלא ללמד שלא נצטוו על החדש אלא לאחר ירושה וישיבה, משכבשו וחלקו:

Third Portion

Leviticus Chapter 23

15And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete.   טווּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּֽחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּֽהְיֶֽינָה:
from the morrow of the rest day: On the day after the [first] holy day [of Passover]. — [See Rashi on verse 11; Men. 65b]   ממחרת השבת: ממחרת יום טוב:
[seven weeks;] they shall be complete: [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.” - [Men. 66a]   תמימת תהיינה: מלמד שמתחיל ומונה מבערב, שאם לא כן אינן תמימות:
16You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord.   טזעַ֣ד מִמָּֽחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַֽיהֹוָֽה:
the day after the seventh week: הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.”   השבת השביעת: כתרגומו שבועתא שביעתא:
You shall count until the day after the seventh week: But not inclusive, making forty-nine days.   עד ממחרת השבת השביעת תספרו: ולא עד בכלל, והן ארבעים ותשעה יום:
the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop]: [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]…the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse.   חמשים יום והקרבתם מנחה חדשה לה': ביום החמשים תקריבוה. ואומר אני זהו מדרשו, אבל פשוטו עד ממחרת השבת השביעית, שהוא יום חמשים, תספרו. ומקרא מסורס הוא:
a new meal-offering: This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings-for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop].   מנחה חדשה: היא המנחה הראשונה שהובאה מן החדש. ואם תאמר, הרי קרבה מנחת העומר, אינה כשאר כל המנחות, שהיא באה מן השעורים:
17From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord.   יזמִמּֽוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאוּ | לֶ֣חֶם תְּנוּפָ֗ה שְׁתַּ֨יִם֙ שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּֽהְיֶ֔ינָה חָמֵ֖ץ תֵּֽאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽיהֹוָֽה:
From your dwelling places: but not from outside the Land. — [Men. 83b]   ממושבתיכם: ולא מחוצה לארץ:
bread set aside: Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse].   לחם תנופה: לחם תרומה המורם לשם גבוה, וזו היא המנחה החדשה האמורה למעלה:
the first offering: The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:11-31], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought]. — [Men. 84b]   בכורים: ראשונה לכל המנחות, אף למנחת קנאות הבאה מן השעורים, לא תקרב מן החדש קודם לשתי הלחם:
18And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burnt offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord.   יחוְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִֽהְי֤וּ עֹלָה֙ לַֽיהֹוָ֔ה וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
And associated with the bread: Heb. עַל הַלֶּחֶם,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering. — [Mizrachi; Torath Kohanim 23:171]   על הלחם: בגלל הלחם, חובה ללחם:
[along with] their meal offering and libations: i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:1-16), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb-this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb.   ומנחתם ונסכיהם: כמשפט מנחה ונסכים המפורשים בכל בהמה בפרשת נסכים (במדבר טו ד - י) שלשה עשרונים לפר ושני עשרונים לאיל ועשרון לכבש, זו היא המנחה. והנסכים חצי ההין לפר ושלישית ההין לאיל ורביעית ההין לכבש:
19And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering._   יטוַֽעֲשִׂיתֶ֛ם שְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים:
And you shall offer up one he-goat: One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate-these are brought in conjunction with the bread, while those as additional offerings [for the Festival]. — [Torath Kohanim 23:171]   ועשיתם שעיר עזים: יכול שבעת הכבשים והשעיר האמורים כאן הם שבעת הכבשים והשעיר האמורים בחומש הפקודים, כשאתה מגיע אצל פרים ואילים אינן הם, אמור מעתה אלו לעצמן ואלו לעצמן, אלו קרבו בגלל הלחם ואלו למוספין:
20And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen.   כוְהֵנִ֣יף הַכֹּהֵ֣ן | אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִֽהְי֥וּ לַֽיהֹוָ֖ה לַכֹּהֵֽן:
And the kohen shall wave them…as a waving: This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” - [see Men. 62a]   והניף הכהן אתם תנופה: מלמד שטעונין תנופה מחיים, יכול כולם, תלמוד לומר על שני כבשים:
They shall be holy: Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offering that they are holy of holies.   קדש יהיו: לפי ששלמי יחיד קדשים קלים, הוזקק לומר בשלמי צבור שהם קדשי קדשים:
21And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations.   כאוּקְרָאתֶ֞ם בְּעֶ֣צֶם | הַיּ֣וֹם הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכָל־מֽוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם:
22When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God.   כבוּבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
When you reap: [But Scripture has already stated this, “When you…reap its harvest…” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals-with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners , to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it. — [Torath Kohanim 23:175]   ובקצרכם: חזר ושנה לעבור עליהם בשני לאוין. אמר רבי אבדימס ברבי יוסף מה ראה הכתוב ליתנה באמצע הרגלים, פסח ועצרת מכאן וראש השנה ויום הכפורים והחג מכאן, ללמדך שכל הנותן לקט שכחה ופאה לעני כראוי, מעלין עליו כאילו בנה בית המקדש והקריב קרבנותיו בתוכו:
you shall leave: Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others]. — [Torath Kohanim 19:22]   תעזב: הנח לפניהם והם ילקטו, ואין לך לסייע לאחד מהם:
I am the Lord, your God: Who is faithful to give reward [to those who fulfill My Torah].   אני ה' אלהיכם: נאמן לשלם שכר:

Fourth Portion

Leviticus Chapter 23

23And the Lord spoke to Moses, saying,   כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
24Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion.   כדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִֽהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ:
a remembrance of [Israel through] the shofar blast: [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H . 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)]. — [Sifthei Chachamim, Gur Aryeh; R.H. 16a]   זכרון תרועה: זכרון פסוקי זכרונות ופסוקי שופרות, לזכור לכם עקידת יצחק שקרב תחתיו איל:
25You shall not perform any work of labor, and you shall offer up a fire offering to the Lord.   כהכָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה:
And you shall offer up a fire offering: The additional offerings stated in the Book of Num. (29:16).   והקרבתם אשה: המוספים האמורים בחומש הפקודים:
26And the Lord spoke to Moses, saying:   כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
27But on the tenth of this seventh month, it is a day of atonement, it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the Lord.   כזאַ֡ךְ בֶּֽעָשׂ֣וֹר לַחֹ֩דֶשׁ֩ הַשְּׁבִיעִ֨י הַזֶּ֜ה י֧וֹם הַכִּפֻּרִ֣ים ה֗וּא מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה:
But: Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent. — [Shev. 13a]   אך: כל אכין ורקין שבתורה מיעוטין, מכפר הוא לשבים ואינו מכפר על שאינם שבים:
28You shall not perform any work on that very day, for it is a day of atonement, for you to gain atonement before the Lord, your God.   כחוְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה כִּ֣י י֤וֹם כִּפֻּרִים֙ ה֔וּא לְכַפֵּ֣ר עֲלֵיכֶ֔ם לִפְנֵ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
29For any person who will not be afflicted on that very day, shall be cut off from its people.   כטכִּ֤י כָל־הַנֶּ֨פֶשׁ֙ אֲשֶׁ֣ר לֹֽא־תְעֻנֶּ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְנִכְרְתָ֖ה מֵֽעַמֶּֽיהָ:
30And any person who performs any work on that very day I will destroy that person from amidst its people.   לוְכָל־הַנֶּ֗פֶשׁ אֲשֶׁ֤ר תַּֽעֲשֶׂה֙ כָּל־מְלָאכָ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְהַֽאֲבַדְתִּ֛י אֶת־הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ:
I will destroy: כָּרֵת (“excision” or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding with וְנִכְרְתָה in the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled]. — [See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180]   והאבדתי: לפי שהוא אומר כרת בכל מקום ואיני יודע מה הוא, כשהוא אומר והאבדתי, למד על הכרת שאינו אלא אבדן:
31You shall not perform any work. [This is] an eternal statute throughout your generations in all your dwelling places.   לאכָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
You shall not perform any work: [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. - [Yoma 81a; see Mizrachi and Divrei David]   כל מלאכה וגו': לעבור עליו בלאוין הרבה, או להזהיר על מלאכת לילה כמלאכת יום:
32It is a complete day of rest for you, and you shall afflict yourselves. On the ninth of the month in the evening, from evening to evening, you shall observe your rest day.   לבשַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם בְּתִשְׁעָ֤ה לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם:

Fifth Portion

Leviticus Chapter 23

33And the Lord spoke to Moses, saying,   לגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
34Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord.   לדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּֽחֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים לַֽיהֹוָֽה:
35On the first day, it is a holy occasion; you shall not perform any work of labor.   להבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
a holy occasion: [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers. — [See Torath Kohanim 23:186] [Note that this Rashi belongs on verse 27. Therefore, it is obvious that it is referring to Yom Kippur, and the words, בְּיוֹם הַכִּפּוּרים are completely unnecessary. Since the copyists believed it to be on verse 35, which deals with Succoth, they found it necessary to insert those words. See Divrei David.]   מקרא קדש: קדשהו בכסות נקיה ובתפלה, ובשאר ימים טובים במאכל ובמשתה ובכסות נקיה ובתפלה:
36[For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor.   לושִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַֽיהֹוָ֑ה בַּיּ֣וֹם הַשְּׁמִינִ֡י מִקְרָא־קֹ֩דֶשׁ֩ יִֽהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֲצֶ֣רֶת הִ֔וא כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
It is a [day of] detention: [i.e., God says to Israel,] “I have detained you [to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] it is difficult for me to part with you!” [Similarly, after the seven days of Succoth, God “detains” Israel for one extra holy day.]   עצרת הוא: עצרתי אתכם אצלי כמלך שזימן את בניו לסעודה לכך וכך ימים, כיון שהגיע זמנן להפטר אמר בני בבקשה מכם, עכבו עמי עוד יום אחד, קשה עלי פרידתכם:
[you shall not perform] any work of labor: [I.e.,] even such work that is considered labor for you, that, if not done, would cause a monetary loss [is prohibited].   כל מלאכת עבדה: אפילו מלאכה שהיא עבודה לכם, שאם לא תעשוה יש חסרון כיס בדבר:
you shall not perform: One might think that even during the intermediate days of the Festival, work of labor is [also] prohibited. Scripture, therefore says here, “ It [is a day of detention,” [i.e., only on this eighth day is work prohibited, and not on the preceding weekdays of the Festival, when such work, which, if postponed, would cause a monetary loss, is permitted]. — [Torath Kohanim 23:187]   לא תעשו: יכול אף חולו של מועד יהא אסור במלאכת עבודה, תלמוד לומר היא:
37These are God's appointed [holy days] that you shall designate them as holy occasions, [on which] to offer up a fire offering to the Lord burnt offering and meal offering, sacrifice and libations, the requirement of each day on its day;   לזאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ לְהַקְרִ֨יב אִשֶּׁ֜ה לַֽיהֹוָ֗ה עֹלָ֧ה וּמִנְחָ֛ה זֶ֥בַח וּנְסָכִ֖ים דְּבַר־י֥וֹם בְּיוֹמֽוֹ:
burnt offering and meal offering: the libations meal offering that is offered up with the burnt offering (see Num. 15:1-16). - [Men. 44b]   עלה ומנחה: מנחת נסכים הקריבה עם העולה:
the requirement of each day on its day: [I.e.,] according to the prescribed laws set out in the Book of Num. (chapter 29).   דבר יום ביומו: חוק הקצוב בחומש הפקודים:
the requirement of each day on its day: But if its day passes, [and the prescribed sacrifice for that day had not been offered,] this sacrifice is canceled [i.e., it can no longer be brought on a later day]. — [Torath Kohanim 23:189]   דבר יום ביומו: הא אם עבר יומו בטל קרבנו:
38apart from the Lord's Sabbaths, and apart from your gifts, and apart from all your vows, and apart from all your donations that you give to the Lord.   לחמִלְּבַ֖ד שַׁבְּתֹ֣ת יְהֹוָ֑ה וּמִלְּבַ֣ד מַתְּנֽוֹתֵיכֶ֗ם וּמִלְּבַ֤ד כָּל־נִדְרֵיכֶם֙ וּמִלְּבַד֙ כָּל־נִדְבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר תִּתְּנ֖וּ לַֽיהֹוָֽה:
39But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven day period; the first day shall be a rest day, and the eighth day shall be a rest day.   לטאַ֡ךְ בַּֽחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בְּאָסְפְּכֶם֙ אֶת־תְּבוּאַ֣ת הָאָ֔רֶץ תָּחֹ֥גּוּ אֶת־חַג־יְהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הָֽרִאשׁוֹן֙ שַׁבָּת֔וֹן וּבַיּ֥וֹם הַשְּׁמִינִ֖י שַׁבָּתֽוֹן:
But on the fifteenth day… when you gather in the produce of the land, you shall celebrate the festive: [by bringing] a peace offering as the [special] “Festival offering (חֲגִיגָה).” Now, one might think that this [Festival offering] overrides the Sabbath. Scripture, therefore, says here, “But (אַךְ)” [denoting an exclusion (see Rashi on verse 27 above; Torath Kohanim 23: 191), namely that this sacrifice may not be brought on the Sabbath], since it can be made up on any of the seven [days of the Festival].   אך בחמשה עשר יום תחגו: קרבן שלמים לחגיגה. יכול תדחה את השבת, תלמוד לומר אך, הואיל ויש לה תשלומין כל שבעה:
when you gather in the produce of the land: [This teaches us] that this seventh month must occur at the time of ingathering, [namely, in the fall]. From here, [we learn] that they were commanded to proclaim leap years [i.e., to add an extra, thirteenth month to the lunar year], for if there were no leap years, [the lunar years would eventually no longer coincide with the solar years, and] sometimes [the seventh month] would occur in midsummer or midwinter [not in the time of ingathering]. - [Torath Kohanim 23:192]   באספכם את תבואת הארץ: שיהא חדש שביעי זה בא בזמן אסיפה, מכאן שנצטוו לעבר את השנים, שאם אין העבור, פעמים שהוא בא באמצע הקיץ או החורף:
you shall celebrate: [by bringing] the Festival peace offering (see the first Rashi on this verse),   תחגו: שלמי חגיגה:
for a seven-day period: If one did not bring it on one [day of the Festival], he may still bring it on another. Now, one might think that we are obliged to bring it all seven days. Scripture, therefore, says, “celebrate it” (verse 41 below) [employing the singular form,] thus denoting only one day and no more. But why does Scripture say “seven”? [To give seven days] for making it up [if one did not bring it on the first day]. - [Chag. 9a]   שבעת ימים: אם לא הביא בזה יביא בזה. יכול יהא מביאן כל שבעה, תלמוד לומר וחגותם אותו, יום אחד במשמע, ולא יותר. ולמה נאמר שבעה, לתשלומין:
40And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the Lord your God for a seven day period.   מוּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָֽרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַֽעֲנַ֥ף עֵֽץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים:
the fruit of the hadar tree: [Scripture could have simply said, “ hadar fruit.” Since it adds the word “tree,” next to “fruit,” it teaches us that it is] a tree whose wood has the same taste as its fruit. — [Sukkah 35a] [Note that, according to Ramban, the fruit known in Aramaic as “ethrog,” is known in Hebrew as “ hadar.”   פרי עץ הדר: עץ שטעם עצו ופריו שוה:
hadar: [Refers to a fruit] “that resides (הַדָּר) ” on its tree from one year to the next, which is the ethrog. — [Sukkah 35a]   הדר: הדר באילנו משנה לשנה, וזהו אתרוג:
date-palm fronds: Heb. כַּפֹּת תְּמָרִים. [The word כַּפֹּת is written here with] a missing “vav” (ו) [thus implying the singular rather than the plural]. This teaches us that only one [date-palm frond is to be taken]. — [Sukkah 32a]   כפת תמרים: חסר וי"ו, למד שאינה אלא אחת:
a branch of a braided tree: [A tree] whose branches עֲנָפָיו are braided like cords עֲבוֹתוֹת and like ropes. And Scripture is referring here specifically to the הֲדַס (myrtle) tree, which is made in a braided-like form. — [Sukkah 32b]   וענף עץ עבת: שענפיו קלועים כעבותות וכחבלים, וזהו הדס העשוי כמין קליעה:
41And you shall celebrate it as a festival to the Lord for seven days in the year. [It is] an eternal statute throughout your generations [that] you celebrate it in the seventh month.   מאוְחַגֹּתֶ֤ם אֹתוֹ֙ חַ֣ג לַֽיהֹוָ֔ה שִׁבְעַ֥ת יָמִ֖ים בַּשָּׁנָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בַּחֹ֥דֶשׁ הַשְּׁבִיעִ֖י תָּחֹ֥גּוּ אֹתֽוֹ:
42For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths,   מבבַּסֻּכֹּ֥ת תֵּֽשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים כָּל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵֽשְׁב֖וּ בַּסֻּכֹּֽת:
resident: Heb. הָאֶזְרָח, [lit., “the resident.” The definite article here] signifies a resident [of the people of Israel, namely, a native Jew. Therefore, the next seemingly superfluous expression, namely,]   האזרח: זה אזרח:
among the Israelites: Comes to include converts [in this commandment]. — [Sukkah 28b]   בישראל: לרבות את הגרים:
43in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God.   מגלְמַ֘עַן֘ יֵֽדְע֣וּ דֹרֹֽתֵיכֶם֒ כִּ֣י בַסֻּכּ֗וֹת הוֹשַׁ֨בְתִּי֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּהֽוֹצִיאִ֥י אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
I had the children of Israel live in booths: [These were] the clouds of glory [with which God enveloped the Jewish people in the desert, forming a protective shelter for them against wild beasts and enemies.] [See Num. 10:34 and Rashi on that verse.]- [Sukkah 11b]   כי בסכות הושבתי: ענני כבוד:
44And Moses told the children of Israel [these laws] of the Lord's appointed [holy days].   מדוַיְדַבֵּ֣ר משֶׁ֔ה אֶת־מֹֽעֲדֵ֖י יְהֹוָ֑ה אֶל־בְּנֵ֖י יִשְׂרָאֵֽל:

Maftir Portion

Numbers Chapter 29

12And on the fifteenth day of the seventh month, there shall be a holy convocation for you; you shall not perform any mundane work, and you shall celebrate a festival to the Lord for seven days.   יבוּבַֽחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְחַגֹּתֶ֥ם חַ֛ג לַֽיהֹוָ֖ה שִׁבְעַ֥ת יָמִֽים:
13You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: thirteen young bulls, two rams, fourteen lambs in the first year; they shall [all] be unblemished.   יגוְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁלשָׁ֥ה עָשָׂ֖ר אֵילִ֣ם שְׁנָ֑יִם כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִ֥ם יִֽהְיֽוּ:
14And their meal offering [shall be] fine flour mixed with oil; three tenths for each bull for the thirteen bulls, two tenths for each ram for the two rams.   ידוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֣ר הָֽאֶחָ֗ד לִשְׁלשָׁ֤ה עָשָׂר֙ פָּרִ֔ים שְׁנֵ֤י עֶשְׂרֹנִים֙ לָאַ֣יִל הָֽאֶחָ֔ד לִשְׁנֵ֖י הָֽאֵילִֽם:
15And one tenth for each lamb, for the fourteen lambs.   טווְעִשָּׂרוֹן עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְאַרְבָּעָ֥ה עָשָׂ֖ר כְּבָשִֽׂים:
16And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation.   טזוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד מִנְחָתָ֖הּ וְנִסְכָּֽהּ:

Haftarah

Zechariah Chapter 14

1Behold! A day of the Lord is coming, and your plunder shall be shared within you.   אהִנֵּ֥ה יֽוֹם־בָּ֖א לַיהֹוָ֑ה וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ:
Behold! A day of the Lord is coming: A day dear to the Lord.  
and your plunder shall be shared within you: Those dwelling within you shall share the plunder that you shall plunder [from] the enemies. And so does Jonathan render: And the house of Israel shall share the wealth of the peoples in your midst, O Jerusalem.  
2And I will gather all the nations to Jerusalem to wage war; and the city shall be captured, and the houses shall be plundered, and the women shall be ravished, and half the city shall go forth into exile-and the rest of the people shall not be cut off from the city.   בוְאָֽסַפְתִּ֨י אֶת־כָּל־הַגּוֹיִ֥ם | אֶֽל־יְרֽוּשָׁלִַם֘ לַמִּלְחָמָה֒ וְנִלְכְּדָ֣ה הָעִ֗יר וְנָשַׁ֙סּוּ֙ הַבָּ֣תִּ֔ים וְהַנָּשִׁ֖ים תִּשָּׁכַ֑בְנָה (כתיב תִּשָּׁגַ֑לְנָה) וְיָצָ֞א חֲצִ֚י הָעִיר֙ בַּגּוֹלָ֔ה וְיֶ֣תֶר הָעָ֔ם לֹ֥א יִכָּרֵ֖ת מִן־הָעִֽיר:
and the rest of the people: Not all of them will be exiled. Now, why will He permit them [i.e., the gentile nations] to exile half of them and to plunder the houses? So that they should not have an excuse, saying, “We have not come for war, but we have come to prostrate ourselves.”  
3And the Lord shall go forth and wage war with those nations, like the day he waged war on the day of the battle.   גוְיָצָ֣א יְהֹוָ֔ה וְנִלְחַ֖ם בַּגּוֹיִ֣ם הָהֵ֑ם כְּי֥וֹם הִלָּֽחֲמ֖וֹ בְּי֥וֹם קְרָֽב:
like the day he waged war on the day of battle: Like the day He waged war on the Red Sea.  
4And on that day His feet shall stand on the Mount of Olives, which is before Jerusalem from the east. And the Mount of Olives shall split in the midst thereof-toward the east and toward the west-a very great valley. And half the mountain shall move to the north, and half of it to the south.   דוְעָֽמְד֣וּ רַגְלָ֣יו בַּיּֽוֹם־הַ֠הוּא עַל־הַ֨ר הַזֵּיתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרֽוּשָׁלִַם֘ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֚ים מֵֽחֶצְיוֹ֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדוֹלָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפ֖וֹנָה וְחֶצְיוֹ־נֶֽגְבָּה:
in the midst thereof: lit., from its half  
toward the east and toward the west: From east to west, as he goes on and concludes.  
and half the mountain shall move to the north, etc.: The northern half shall move from its place and draw toward the north, and so…  
and half of it to the south: Toward the south; and the valley between them will have its beginning to the east and its end to the west.  
5And you shall flee to the valley of the mountains, for the valley of the mountains shall reach Azal. And you shall flee as you fled because of the earthquake, in the days of Uzziah the King of Judah. And the Lord,my God, shall come; all holy ones with you.   הוְנַסְתֶּ֣ם גֵּֽיא־הָרַ֗י כִּֽי־יַגִּ֣יעַ גֵּֽי־הָרִים֘ אֶל־אָצַל֒ וְנַסְתֶּ֗ם כַּֽאֲשֶׁ֚ר נַסְתֶּם֙ מִפְּנֵ֣י הָרַ֔עַשׁ בִּימֵ֖י עֻזִּיָּ֣ה מֶֽלֶךְ־יְהוּדָ֑ה וּבָא֙ יְהֹוָ֣ה אֱלֹהַ֔י כָּל־קְדֹשִׁ֖ים עִמָּֽךְ:
And you shall flee to the valley of the mountains: Jonathan renders. And the valley of the mountains shall be stopped up. Since Jerusalem is surrounded by mountains, and there is a valley between the mountains in the north and the Mount of Olives, and [this is also] so in the south, when half of the Mount of Olives draws toward the mountain in the north, the valley between them will be stopped up. [This will also be] so in the south.  
shall reach: The height of the valley that will be between the mountains.  
to Azal: To the height of the mountaintops that are from either side. So did Menahem classify this (Machbereth p. 32), with (Isa. 41:9) “and from its nobles I called you.” Its meaning is an expression of height.  
and you shall flee: when you see this great wonder.  
as you fled because of the earthquake: [Isa. 6:4] “And the doorposts quaked” on the day that Uzziah was stricken with zaraath.  
all holy ones: Angels.  
6And it shall come to pass on that day that there shall be no light, only disappearing light and thick darkness.   ווְהָיָ֖ה בַּיּ֣וֹם הַה֑וּא לֹֽא־יִהְיֶ֣ה א֔וֹר יְקָר֖וֹת וְקִפָּאֽוֹן (כתיב יְקִפָּאֽוֹן) :
there shall be no light, only disappearing light and thick darkness: Jonathan renders. There shall not be light, only light that passes away, and thickness, i.e., there shall not be splendrous light, only יְקָרוֹת and קִפָּאוֹן shall [there] be. יְקָרוֹת An expression similar to (Ps. 37: 20), “like the disappearing light over the plains.” Like a sort of light that appears in the morning over the mountains and disappears little by little. וְקִפָּאוֹן Congealed and dark and thick, like ice that is congealed and frozen, as in (Job 10:10), “And like cheese You curdled me.”  
7And it shall be one day that shall be known to the Lord, neither day nor night; and it shall come to pass that at eventide it shall be light.   זוְהָיָ֣ה יֽוֹם־אֶחָ֗ד ה֛וּא יִוָּדַ֥ע לַֽיהֹוָ֖ה לֹא־י֣וֹם וְלֹא־לָ֑יְלָה וְהָיָ֥ה לְעֵֽת־עֶ֖רֶב יִֽהְיֶה־אֽוֹר:
And it shall be one day: And this thing shall be one day of the day of the Holy One, blessed be He. That day shall be known, that it is for the preparation of the salvation by the Holy One, blessed be He.  
neither day: Neither [will it be] a light of splendor, like the light of the world to come, as it is stated (Isa. 30: 26): “The light of the sun shall be sevenfold as the light of the seven days. ”  
nor night: Nor a time of trouble, like the trouble of the preceding subjugation by the kingdoms, shall [these days] be, for they will be the days of the Messiah, and there shall be no subjugation during these days.  
and it shall come to pass that at eventide: Before the thousand years are up there shall be a splendrous light, and all the good promised to Israel [will come]. And so did Jonathan translate: Not like the light of day and not like the darkness of night.  
8And it shall come to pass on that day that spring water shall come forth from Jerusalem; half of it to the eastern sea, and half of it to the western sea; in summer and in winter it shall be.   חוְהָיָ֣ה | בַּיּ֣וֹם הַה֗וּא יֵֽצְא֚וּ מַֽיִם־חַיִּים֙ מִיר֣וּשָׁלִַ֔ם חֶצְיָ֗ם אֶל־הַיָּם֙ הַקַּדְמוֹנִ֔י וְחֶצְיָ֖ם אֶל־הַיָּ֣ם הָאַֽחֲר֑וֹן בַּקַּ֥יִץ וּבַחֹ֖רֶף יִֽהְיֶֽה:
And it shall come to pass on that day: when the Mount of Olives will split from east to west.  
spring water shall come forth from Jerusalem: and flow to the east by way of the crevice to…  
the eastern sea: which is to the east of the world; and half of it will turn to the west, to the western sea. This is the spring concerning which Joel (4:18) prophesied: “And a spring shall emanate from the house of the Lord.” That is the spring concerning which Ezekiel (47:3) prophesied: “And he measured a thousand cubits and he made me pass through the water.”  
9And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one.   טוְהָיָ֧ה יְהֹוָ֛ה לְמֶ֖לֶךְ עַל־כָּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִֽהְיֶ֧ה יְהֹוָ֛ה אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד:
shall the Lord be one: For all the nations shall abandon their vanities and acknowledge Him, that He is one, and [that] no strange deity is with Him.  
and His name one: That His name shall be mentioned by everyone.  
10The whole earth shall be changed to be like a plain, from the hill of Rimmon in the south of Jerusalem; but it [Jerusalem] will be elevated high and remain in its old place; from the gate of Benjamin to the place of the first gate, until the corner gate, and from the tower of Hananel until the king's wine-cellars.   ייִסּ֨וֹב כָּל־הָאָ֚רֶץ כָּֽעֲרָבָה֙ מִגֶּ֣בַע לְרִמּ֔וֹן נֶ֖גֶב יְרֽוּשָׁלִָ֑ם וְֽרָֽאֲמָה֩ וְיָֽשְׁבָ֨ה תַחְתֶּ֜יהָ לְמִשַּׁ֣עַר בִּנְיָמִ֗ן עַד־מְק֞וֹם שַׁ֚עַר הָֽרִאשׁוֹן֙ עַד־שַׁ֣עַר הַפִּנִּ֔ים וּמִגְדַּ֣ל חֲנַנְאֵ֔ל עַ֖ד יִקְבֵ֥י הַמֶּֽלֶךְ:
The whole earth shall be changed: The whole earth shall be changed to be like a plain. The mountains will be lowered, and the whole world will be a plain; and Jerusalem will be a mountain, so that it should appear higher than everything [else in the world].  
from the hill of Rimmon: We learned in Tosefta of Sotah (11:14): South of Jerusalem is a plain, and the hill of Rimmon is rocks and clods. Rather, so is [the] interpretation [of this phrase]: From the hill of Rimmon, which is a mountainous place from there [the mountains of the world] will begin to be changed, to [be] a plain; and they will be like the south of Jerusalem, which is a plain.  
but it will be elevated high: Since its entire environs are a plain, it will appear high.  
and remain in its old place: in its place  
until the corner gate, and from the tower of Hananel: which will also be in its place; and from there shall extend the length of the city.  
until the king’s wine-cellars: Jonathan renders: the pits off the king, fosec in Old French. [This is] like [a word in] Baba Kamma 50b, “trenches and caves.” And so, all wine cellars in Scripture are expressions of trenches, referring to the pit that is before the wine press, into which the wine flows. And the Midrash Aggadah (Pesikta d’Rav Kahana p. 143a; Song Rabbah 7: 4, cf. Mattenoth Kehunnah, Radal) [identifies] the pits of the king with the ocean: that Jerusalem will reach the end of the whole world, the pits dug out by the supreme King of kings.  
11And they shall dwell therein, and there shall be no more destruction; but Jerusalem shall dwell in safety.   יאוְיָ֣שְׁבוּ בָ֔הּ וְחֵ֖רֶם לֹ֣א יִֽהְיֶה־ע֑וֹד וְיָֽשְׁבָ֥ה יְרֽוּשָׁלִַ֖ם לָבֶֽטַח:
and there shall be no more destruction: The city shall no longer be in ruins.  
12And this shall be the plague wherewith the Lord will smite all the nations who besieged Jerusalem; his flesh will waste away while he still stands on his feet; his eyes will waste away in their sockets, and his tongue shall waste away in his mouth.   יבוְזֹ֣את | תִּֽהְיֶ֣ה הַמַּגֵּפָ֗ה אֲשֶׁ֨ר יִגֹּ֚ף יְהֹוָה֙ אֶת־כָּל־הָ֣עַמִּ֔ים אֲשֶׁ֥ר צָבְא֖וּ עַל־יְרֽוּשָׁלִָ֑ם הָמֵ֣ק | בְּשָׂר֗וֹ וְהוּא֙ עֹמֵ֣ד עַל־רַגְלָ֔יו וְעֵינָיו֙ תִּמַּ֣קְנָה בְחֹֽרֵיהֶ֔ן וּלְשׁוֹנ֖וֹ תִּמַּ֥ק בְּפִיהֶֽם:
his flesh will waste away while he still stands: This denotes the falling off of the limbs.  
13And it will come to pass on that day that there will be great consternation, sent by the Lord upon them; each one shall seize the hand of the other, and his hand shall rise up against the hand of the other.   יגוְהָיָה֙ בַּיּ֣וֹם הַה֔וּא תִּֽהְיֶ֧ה מְהֽוּמַת־יְהֹוָ֛ה רַבָּ֖ה בָּהֶ֑ם וְהֶחֱזִ֗יקוּ אִישׁ יַ֣ד רֵעֵ֔הוּ וְעָֽלְתָ֥ה יָד֖וֹ עַל־יַ֥ד רֵעֵֽהוּ:
there will be great consternation, sent by the Lord upon them: to confuse their wisdom, to bring them about to madness.  
each one will seize the hand of the other: He will seize him to slay him.  
and his hand shall rise up: Whoever is stronger is victorious.  
14Yea, even Judah will fight against Jerusalem! And the wealth of all the nations round about-gold and silver and apparel-will be gathered in very great abundance.   ידוְגַ֨ם־יְהוּדָ֔ה תִּלָּחֵ֖ם בִּירֽוּשָׁלִָ֑ם וְאֻסַּף֩ חֵ֨יל כָּל־הַגּוֹיִ֜ם סָבִ֗יב זָהָ֥ב וָכֶ֛סֶף וּבְגָדִ֖ים לָרֹ֥ב מְאֹֽד:
Yea, even Judah: against their will shall fight against Jerusalem.  
15And so will be the plague of the horses, the mules, the camels, the donkeys, and all the animals that are in those camps, similar to this plague.   טווְכֵ֨ן תִּֽהְיֶ֜ה מַגֵּפַ֣ת הַסּ֗וּס הַפֶּ֙רֶד֙ הַגָּמָ֣ל וְהַֽחֲמ֔וֹר וְכָ֨ל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּמַּֽחֲנ֣וֹת הָהֵ֑מָּה כַּמַּגֵּפָ֖ה הַזֹּֽאת:
similar to this plague: which is delineated above, that his flesh shall waste away.  
16And it will come to pass that everyone left of the nations who came up against Jerusalem will go up from year to year to prostrate himself to the King, the Lord of Hosts, and to celebrate the festival of Tabernacles.   טזוְהָיָ֗ה כָּל־הַנּוֹתָר֙ מִכָּל־הַגּוֹיִ֔ם הַבָּאִ֖ים עַל־יְרֽוּשָׁלִָ֑ם וְעָל֞וּ מִדֵּ֧י שָׁנָ֣ה בְשָׁנָ֗ה לְהִֽשְׁתַּחֲו‍ֹת֙ לְמֶ֙לֶךְ֙ יְהֹוָ֣ה צְבָא֔וֹת וְלָחֹ֖ג אֶת־חַ֥ג הַסֻּכּֽוֹת:
the festival of Tabernacle: As our Sages explained in tractate Avodah Zarah (3a): I have an easy commandment named Sukkah, as is stated in the first halachic discussion.  
17And it shall be that whoever of all the families of the earth does not go up to Jerusalem to prostrate himself to the King, the Lord of Hosts-upon them there shall be no rain.   יזוְ֠הָיָה אֲשֶׁ֨ר לֹֽא־יַֽעֲלֶ֜ה מֵאֵ֨ת מִשְׁפְּח֚וֹת הָאָ֙רֶץ֙ אֶל־יְרֽוּשָׁלִַ֔ם לְהִֽשְׁתַּֽחֲו‍ֹ֔ת לְמֶ֖לֶךְ יְהֹוָ֣ה צְבָא֑וֹת וְלֹ֥א עֲלֵיהֶ֖ם יִהְיֶ֥ה הַגָּֽשֶׁם:
rain: Actual rain to cause the produce of their land to grow. Now, what reason did He have for decreeing upon them the withholding of rain? That the commandments of the festival are based on the rains: the four species of the lulav and the water libation are to appease God for water. Since the festival of Tabernacles is the time of the rains of the year, no rain will fall on those who entertain doubts concerning the festival of Tabernacles. This is learned in the Tosefta of Sukkah (4:7).  
18And if the family of Egypt does not go up and does not come, it shall not [rain] upon them. The plague [on Egypt] will be [the same as] that with which the Lord will plague the nations who do not go up to celebrate the festival of Tabernacles.   יחוְאִם־מִשְׁפַּ֨חַת מִצְרַ֧יִם לֹא־תַֽעֲלֶ֛ה וְלֹ֥א בָאָ֖ה וְלֹ֣א עֲלֵיהֶ֑ם תִּֽהְיֶ֣ה הַמַּגֵּפָ֗ה אֲשֶׁ֨ר יִגֹּ֚ף יְהֹוָה֙ אֶת־הַגּוֹיִ֔ם אֲשֶׁר֙ לֹ֣א יַֽעֲל֔וּ לָחֹ֖ג אֶת־חַ֥ג הַסֻּכּֽוֹת:
And if the family of Egypt does not go up: and they do not require rain, for the Nile comes up and waters it [i.e., the land of Egypt].  
it shall not [rain] upon them: Their rain shall not be upon them; i.e., the Nile will not water them, and so did Jonathan render: The Nile shall not ascend upon them.  
the plague will be: The plague of famine.  
with which the Lord will plague: This will be the punishment of Egypt and the punishment of all the nations, as He states. “upon them there shall be no rain.”  
19Such will be the punishment of Egypt and the punishment of all the nations who do not go up to celebrate the festival of Tabernacles.   יטזֹ֥את תִּֽהְיֶ֖ה חַטַּ֣את מִצְרָ֑יִם וְחַטַּאת֙ כָּל־הַגּוֹיִ֔ם אֲשֶׁר֙ לֹ֣א יַֽעֲל֔וּ לָחֹ֖ג אֶת־חַ֥ג הַסֻּכּֽוֹת:
20On that day there will be upon the bells of the horses, "holy to the Lord"; and the pots in the House of the Lord will be like the sprinkling bowls before the altar.   כבַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ עַל־מְצִלּ֣וֹת הַסּ֔וּס קֹ֖דֶשׁ לַֽיהֹוָ֑ה וְהָיָ֚ה הַסִּירוֹת֙ בְּבֵ֣ית יְהֹוָ֔ה כַּמִּזְרָקִ֖ים לִפְנֵ֥י הַמִּזְבֵּֽחַ:
there will be upon the bells of the horses: On the bells that are hung on the horse for beauty between its eyes (Pesachim 50a). Those, too, will be consecrated to make service vessels: sprinkling basins for the blood and pots to cook the flesh of the many sacrifices.  
Yea, every pot… will be: All those that are used to remove the ashes, they too will be of gold and of silver, like the sprinkling basins that are before the altar.  
the bells of the horses: tentinonc in Old French.  
21Yea, every pot in Jerusalem and in Judah will be holy to the Lord of Hosts, and all who sacrifice will come and take of them and cook in them; and there will no longer be a trafficker in the House of the Lord of Hosts on that day.   כאוְ֠הָיָה כָּל־סִ֨יר בִּירֽוּשָׁלִַ֜ם וּבִֽיהוּדָ֗ה קֹדֶשׁ לַֽיהֹוָ֣ה צְבָא֔וֹת וּבָ֙אוּ֙ כָּל־הַזֹּ֣בְחִ֔ים וְלָֽקְח֥וּ מֵהֶ֖ם וּבִשְּׁל֣וּ בָהֶ֑ם וְלֹֽא־יִהְיֶ֨ה כְנַֽעֲנִ֥י ע֛וֹד בְּבֵית־יְהֹוָ֥ה צְבָא֖וֹת בַּיּ֥וֹם הַהֽוּא:
and there will no longer be a trafficker: They will not require trafficking, as in (Isa. 23: 8): “whose traffickers were the honored of the earth.” Another explanation: There is no poor man here.  
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