| 6You must not pervert justice for your destitute countryman in his lawsuit. |
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ולֹ֥א תַטֶּ֛ה מִשְׁפַּ֥ט אֶבְיֹֽנְךָ֖ בְּרִיבֽוֹ: |
| אֶבְיֹֽנְךָ - (lit.) Your poor man. אֶבְיוֹן is from the root אבה “to desire,” and refers to one who is destitute and yearns for everything good. |
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אֶבְיֹֽנְךָ.
לְשׁוֹן אוֹבֶה, שֶׁהוּא מְדֻלְדָּל וְתָאֵב לְכָל טוֹבָה:
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| 7You must distance yourself from any falsehood. You must not execute an innocent or acquitted person, for I will not exonerate the wicked. |
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זמִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק וְנָקִ֤י וְצַדִּיק֙ אַל־תַּֽהֲרֹ֔ג כִּ֥י לֹֽא־אַצְדִּ֖יק רָשָֽׁע: |
| וְנָקִי וְצַדִּיק אַל־תַּֽהֲרֹג - (lit.) You must not execute an innocent or righteous person. From where do we know that regarding one who leaves court after being found guilty and then someone comes and says: “I have what to argue in his favor,” that we bring him back and retry him? Scripture states: “you must not execute an innocent person” – and this person, even though he is not righteous (צַדִּיק) for he has not been acquitted (נִצְטַדֵּק) by the court, he is nevertheless innocent of receiving the death penalty, for you now have a possible reason to acquit him. And from where do we know that regarding one who leaves court after being found innocent and then someone comes and says: “I have what to argue against him,” that we do not bring him back to court to retry and convict him? Scripture states: “you must not execute a righteous person” – and this person may be considered righteous, for he was acquitted by the court, though he may not in fact be innocent. |
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וְנָקִי וְצַדִּיק אַל־תַּֽהֲרֹג.
מִנַּיִן לַיּוֹצֵא מִבֵּית דִּין חַיָּב וְאָמַר אֶחָד יֵשׁ לִי לְלַמֵּד עָלָיו זְכוּת שֶׁמַּחֲזִירִין אוֹתוֹ? תַּלְמוּד לוֹמָר וְנָקִי אַל תַּהֲרֹג, וְאַף עַל פִּי שֶׁאֵינוֹ צַדִּיק, שֶׁלֹּא נִצְטַדֵּק בְּבֵית דִּין, מִכָּל מָקוֹם נָקִי הוּא מִדִּין מִיתָה שֶׁהֲרֵי יֵשׁ לְךָ לְזַכּוֹתוֹ. וּמִנַּיִן לַיּוֹצֵא מִבֵּית דִּין זַכַּאי וְאָמַר אֶחָד יֵשׁ לִי לְלַמֵּד עָלָיו חוֹבָה שֶׁאֵין מַחֲזִירִין אוֹתוֹ לְבֵית דִּין? תַּלְמוּד לוֹמָר וְצַדִּיק אַל תַּהֲרֹג, וְזֶה צַדִּיק הוּא שֶׁנִּצְטַדֵּק בְּבֵית דִּין (סנהדרין ל"ג):
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| כִּי לֹֽא־אַצְדִּיק רָשָֽׁע - For I will not exonerate the wicked - i.e., it is not up to you to bring him back and convict him, for I will not acquit him in My judgment. Even if he was released by you as innocent, I have many agents by which to administer to him the proper form of death to which he is liable. |
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כִּי לֹֽא־אַצְדִּיק רָשָֽׁע.
אֵין עָלֶיךָ לְהַחֲזִירוֹ, כִּי אֲנִי לֹא אַצְדִּיקֶנּוּ בְדִינִי, אִם יָצָא מִיָּדְךָ זַכַּאי יֵשׁ לִי שְׁלוּחִים הַרְבֵּה לַהֲמִיתוֹ בַמִּיתָה שֶׁנִּתְחַיֵּב בָּהּ (מכילתא):
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| 8You must not accept a bribe, for bribery blinds the clear-sighted and distorts the way you apply the Torah’s words of righteousness. |
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חוְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֨חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים: |
| וְשֹׁחַד לֹא תִקָּח - You must not accept a bribe - even with intention to judge a case truthfully, and certainly if it is to pervert judgment, for if it were to pervert judgment, it is already prohibited by the statement: “You must not pervert justice.” |
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וְשֹׁחַד לֹא תִקָּח.
אֲפִלּוּ לִשְׁפֹּט אֱמֶת, וְכָל שֶׁכֵּן כְּדֵי לְהַטּוֹת אֶת הַדִּין, שֶׁהֲרֵי לְהַטּוֹת אֶת הַדִּין נֶאֱמַר כְּבָר (דברים ט"ז) לֹא תַטֶּה מִשְׁפָּט (כתובות ק"ה):
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| יְעַוֵּר פִּקְחִים - Blinds the clear-sighted. Even a Torah scholar who takes a bribe will ultimately become confused, forget what he has learned, and his eyesight will become dim. |
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יְעַוֵּר פִּקְחִים.
אֲפִלּוּ חָכָם בַּתּוֹרָה וְנוֹטֵל שֹׁחַד סוֹף שֶׁתִּטָּרֵף דַּעְתּוֹ עָלָיו וְיִשְׁתַּכַּח תַּלְמוּדוֹ וְיִכְהֶה מְאוֹר עֵינָיו (שם):
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| וִֽיסַלֵּף - Its meaning is as Onkelos translates it: וּמְקַלְקֵל – “and distorts.” |
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וִֽיסַלֵּף.
כְּתַרְגּוּמוֹ וּמְקַלְקֵל:
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| דִּבְרֵי צַדִּיקִֽים - (lit.) Words of the righteous - means “proper (מְצֻדָּקִים) words,” i.e., the Torah’s laws of truth, and so Onkelos translated it: פִּתְגָמִין תְּרִיצִין “upright words.” |
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דִּבְרֵי צַדִּיקִֽים.
דְּבָרִים הַמְצֻדָּקִים, מִשְׁפְּטֵי אֱמֶת, וְכֵן תַּרְגּוּמוֹ פִּתְגָמִין תְּרִיצִין – יְשָׁרִים:
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| 9You must not oppress a foreigner who has converted to Judaism; you know the feelings of a foreigner, for you yourselves were foreigners in Egypt. |
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טוְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם: |
| וְגֵר לֹא תִלְחָץ - You must not oppress a foreigner. In many places, the Torah cautioned against mistreating a convert, because he is inclined to revert to his earlier evil habits. |
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וְגֵר לֹא תִלְחָץ.
בְּהַרְבֵּה מְקוֹמוֹת הִזְהִירָה תּוֹרָה עַל הַגֵּר מִפְּנֵי שֶׁסּוּרוֹ רָע (בבא מציעא נ"ט):
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| אֶת־נֶפֶשׁ הַגֵּר - The feelings of a foreigner - i.e., how hard it is for him when people oppress him. |
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אֶת־נֶפֶשׁ הַגֵּר.
כַּמָּה קָשֶׁה לוֹ כְּשֶׁלּוֹחֲצִים אוֹתוֹ:
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| 10For six years you may sow your land and gather in its crops, |
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יוְשֵׁ֥שׁ שָׁנִ֖ים תִּזְרַ֣ע אֶת־אַרְצֶ֑ךָ וְאָֽסַפְתָּ֖ אֶת־תְּבֽוּאָתָֽהּ: |
| וְאָֽסַפְתָּ אֶת־תְּבֽוּאָתָֽהּ - And gather in its crops. וְאָסַפְתָּ here means “bringing into the house,” as in וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ “you must bring it into your house.” |
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וְאָֽסַפְתָּ אֶת־תְּבֽוּאָתָֽהּ.
לְשׁוֹן הַכְנָסָה לַבַּיִת, כְּמוֹ וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ (דברים כ"ב):
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| 11but during the seventh year you must leave it untended and withdraw from it. The needy among your people may eat its produce the same way that the beasts of the field eat whatever is left. You must do the same with your vineyard and your olive grove. |
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יאוְהַשְּׁבִיעִ֞ת תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ וְאָֽכְלוּ֙ אֶבְיֹנֵ֣י עַמֶּ֔ךָ וְיִתְרָ֕ם תֹּאכַ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה כֵּֽן־תַּֽעֲשֶׂ֥ה לְכַרְמְךָ֖ לְזֵיתֶֽךָ: |
| תִּשְׁמְטֶנָּה - You must leave it untended - i.e., from doing agricultural work. |
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תִּשְׁמְטֶנָּה.
מֵעֲבוֹדָה:
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| וּנְטַשְׁתָּהּ - And withdraw from it - by not eating its produce after the “time of removal,” i.e., when there is no longer any available in the field for wild animals to eat. Another explanation: “You must leave it” – i.e., from doing full agricultural work, such as plowing and sowing – “And withdraw from it” – by not even fertilizing or hoeing. |
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וּנְטַשְׁתָּהּ.
מֵאֲכִילָה אַחַר זְמַן הַבִּעוּר. דָּבָר אַחֵר, תִּשְׁמְטֶנָּה – מֵעֲבוֹדָה גְמוּרָה, כְּגוֹן חֲרִישָׁה וּזְרִיעָה, וּנְטַשְׁתָּהּ – מִלְּזַבֵּל וּמִלְּקַשְׁקֵשׁ (סוכה מ"ד):
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| וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה - (lit.) And their leftovers the beasts of the field will eat. This is written to make a comparison between the food of the needy and the food of the beasts: just as a beast eats without tithing its food, so, too, the needy may eat without tithing their food. From here our sages derived that the laws of tithing do not apply in the seventh year. |
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וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה.
לְהַקִּישׁ מַאֲכַל אֶבְיוֹן לְמַאֲכַל חַיָּה, מַה חַיָּה אוֹכֶלֶת בְּלֹא מַעֲשֵׂר, אַף אֶבְיוֹנִים אוֹכְלִים בְלֹא מַעֲשֵׂר; מִכָּאן אָמְרוּ אֵין מַעֲשֵׂר בַּשְּׁבִיעִית (מכילתא):
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| כֵּֽן־תַּֽעֲשֶׂה לְכַרְמְךָ - You must do the same with your vineyard. And the beginning of the verse is speaking about a “white” (grain or vegetable) field, as stated in the earlier verse: “you may sow your land.” |
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כֵּֽן־תַּֽעֲשֶׂה לְכַרְמְךָ.
וּתְחִלַּת הַמִּקְרָא מְדַבֵּר בִּשְׂדֵה הַלָּבָן, כְּמוֹ שֶׁאָמוּר לְמַעְלָה הֵימֶנּוּ תִּזְרַע אֶת אַרְצֶךָ:
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| 12Six days you may do your work, but on the seventh day you must cease, so that your work-bull and your donkey may rest, and your bondwoman’s son and the resident alien be refreshed. |
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יבשֵׁ֤שֶׁת יָמִים֙ תַּֽעֲשֶׂ֣ה מַֽעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַֽחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָֽתְךָ֖ וְהַגֵּֽר: |
| וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת - But on the seventh day you must cease. This statement is necessary to tell us that even in the seventh year the observance of the weekly Sabbath must not be suspended, so that you not say: Since the entire seventh year is called a sabbatical year and serves as a reminder of Creation, the weekly Sabbath need not be observed. |
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וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת.
אַף בַּשָּׁנָה הַשְּׁבִיעִית לֹא תֵעָקֵר שַׁבַּת בְּרֵאשִׁית מִמְּקוֹמָהּ, שֶׁלֹּא תֹאמַר, הוֹאִיל וְכָל הַשָּׁנָה קְרוּיָה שַׁבָּת לֹא תִנְהַג בָּהּ שַׁבַּת בְּרֵאשִׁית (שם):
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| לְמַעַן יָנוּחַ שֽׁוֹרְךָ וַֽחֲמֹרֶךָ - So that your work-bull and your donkey may rest - i.e., grant it relaxation (נְיָח); this phrase teaches us that the animal may graze by plucking grass from the ground. Or perhaps it means that you must confine it inside the house so that it does not pluck any grass? You must say that this is not relaxation for the animal but painful. |
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לְמַעַן יָנוּחַ שֽׁוֹרְךָ וַֽחֲמֹרֶךָ.
תֵּן לוֹ נִיחַ, לְהַתִּיר שֶׁיְּהֵא תוֹלֵשׁ וְאוֹכֵל עֲשָׂבִים מִן הַקַּרְקַע; אוֹ אֵינוֹ אֶלָּא יַחְבְּשֶׁנּוּ בְּתוֹךְ הַבַּיִת? אָמַרְתָּ אֵין זֶה נִיחַ אֶלָּא צַעַר:
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| בֶּן־אֲמָֽתְךָ - Your bondwoman’s son. The verse here is speaking about an uncircumcised non-Jewish bondman. |
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בֶּן־אֲמָֽתְךָ.
בְּעֶבֶד עָרֵל הַכָּתוּב מְדַבֵּר:
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| וְהַגֵּֽר - (lit.) And the foreigner - This refers to a foreigner, i.e., a non-Jew, who is granted residence in the Land of Israel. |
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וְהַגֵּֽר.
גֵּר תּוֹשָׁב:
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| 13You must be vigilant in everything I have instructed you. You must not mention the names of other peoples’ deities; nor may your mouth cause their names to be heard. |
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יגוּבְכֹ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֲלֵיכֶ֖ם תִּשָּׁמֵ֑רוּ וְשֵׁ֨ם אֱלֹהִ֤ים אֲחֵרִים֙ לֹ֣א תַזְכִּ֔ירוּ לֹ֥א יִשָּׁמַ֖ע עַל־פִּֽיךָ: |
| וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ - You must be vigilant in everything I have instructed you. This is written to apply a prohibition to every active commandment, for every instance of שְׁמִירָה “keeping” written in the Torah regarding a commandment indicates a prohibition in lieu of it being written as a negative statement. |
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וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ.
לַעֲשׂוֹת כָּל מִצְוַת עֲשֵׂה בְּאַזְהָרָה, שֶׁכָּל שְׁמִירָה שֶׁבַּתּוֹרָה אַזְהָרָה הִיא בִּמְקוֹם לָאו (מנחות ל"ו):
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| לֹא תַזְכִּירוּ - You must not mention – i.e., you must not say to someone, “Wait for me next to such-and-such an idol,” or: “Stay with me on the holiday of such-and-such an idol.” Another explanation: “You must be vigilant in everything I have instructed you. You must not mention the names of other peoples’ deities” - These two statements are written together to teach you that the prohibition of idol worship is equal in severity to all the other commandments together, and the merit of being scrupulous about keeping it is equal to that of observing all the commandments. |
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לֹא תַזְכִּירוּ.
שֶׁלֹּא יֹאמַר לוֹ שְׁמֹר לִי בְּצַד עֲבוֹדָה זָרָה פְּלוֹנִית, אוֹ תַעֲמֹד עִמִּי בְּיוֹם עֲבוֹדָה זָרָה פְּלוֹנִית; דָּבָר אַחֵר — וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ, לְלַמֶּדְךָ שֶׁשְּׁקוּלָה עֲבוֹדָה זָרָה כְּנֶגֶד כָּל הַמִּצְווֹת כֻּלָּן (הוריות ח'), וְהַנִּזְהָר בָּהּ כְּשׁוֹמֵר אֶת כֻּלָּן:
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| לֹא יִשָּׁמַע - (lit.) Nor may it be heard - from a non-Jew. |
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לֹא יִשָּׁמַע.
מִן הַגוֹי:
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| עַל־פִּיךָ - (lit.) By your mouth - i.e., you must not make a partnership with a non-Jew, for he will swear to you by his idol, and you are consequently causing the name of the idol to be invoked because of you. |
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עַל־פִּיךָ.
שֶׁלֹּא תַעֲשֶׂה שֻׁתָּפוּת עִם גוֹי וְיִשָּׁבַע לְךָ בְּעֲבוֹדָה זָרָה שֶׁלּוֹ נִמְצֵאתָ שֶׁאַתָּה גּוֹרֵם שֶׁיִּזָּכֵר עַל יָדְךָ (סנהדרין ס"ז):
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| 14You must celebrate a pilgrim festival for Me three times a year: |
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ידשָׁל֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה: |
| רְגָלִים - means “times” - and similarly we find: “that you have struck me these three times (רְגָלִים).” |
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רְגָלִים.
פְּעָמִים; וְכֵן כִּי הִכִּיתַנִי זֶה שָׁלֹשׁ רְגָלִים (במדבר כ"ב):
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| 15You must observe the Festival of Matzos. For seven days you must eat matzos as I have commanded you, at the appointed time in the month of the beginning of the grain-ripening, for in that season you left Egypt. You must not appear before Me empty-handed. |
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טואֶת־חַ֣ג הַמַּצּוֹת֘ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵֽרָא֥וּ פָנַ֖י רֵיקָֽם: |
| חֹדֶשׁ הָֽאָבִיב - means: “the month in which the produce becomes ripe in its shoots (בְּאִבֶּיהָ).” אָבִיב is related to אַב “father,” i.e., it is the prime and initial ripening of produce. |
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חֹדֶשׁ הָֽאָבִיב.
שֶׁהַתְּבוּאָה מִתְמַלֵּאת בּוֹ בְּאִבֶּיהָ. אָבִיב לְשׁוֹן אָב, בְּכוֹר וְרִאשׁוֹן לְבַשֵּׁל פֵּרוֹת:
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| וְלֹא־יֵֽרָאוּ פָנַי רֵיקָֽם - (lit.) My presence may not be seen empty-handed - i.e., when you come “to see My presence” on the Festivals, bring Me ascent-offerings. |
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וְלֹא־יֵֽרָאוּ פָנַי רֵיקָֽם.
כְּשֶׁתָּבֹאוּ לִרְאוֹת פָּנַי בָּרְגָלִים, הָבִיאוּ לִי עוֹלוֹת (מכילתא):
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| 16You must also observe the Festival of the Harvest, by offering up the first produce of your labors that you sow in the field. You must also observe the Festival of the Ingathering of your produce at the end of the year, when you gather in your produce from the field. |
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טזוְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַֽעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאָסְפְּךָ֥ אֶת־מַֽעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה: |
| וְחַג הַקָּצִיר - The Festival of the Harvest. This is the Festival of Shavuot. |
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וְחַג הַקָּצִיר.
הוּא חַג שָׁבוּעוֹת:
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| בִּכּוּרֵי מַֽעֲשֶׂיךָ - i.e., which is the time of bringing the first produce. for the offering of the two loaves brought on Atzeret (Shavuot) would permit the new crop of that year to be used for grain-offerings, and also to bring the first fruits to the Holy Temple, as it says describing Shavuot: “The day of the first fruits….” |
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בִּכּוּרֵי מַֽעֲשֶׂיךָ.
שֶׁהוּא זְמַן הֲבָאַת בִּכּוּרִים, שֶׁשְּׁתֵי הַלֶּחֶם הַבָּאִין בַּעֲצֶרֶת הָיוּ מַתִּירִין הֶחָדָשׁ לַמְּנָחוֹת וּלְהָבִיא בִכּוּרִים לַמִּקְדָּשׁ, שֶׁנֶּאֱמַר וּבְיוֹם הַבִּכּוּרִים וְגוֹ' (במדבר כ"ח):
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| וְחַג הָֽאָסִף - The Festival of the Ingathering. This is the Festival of Sukkot. |
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וְחַג הָֽאָסִף.
הוּא חַג הַסֻּכּוֹת:
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| בְּאָסְפְּךָ אֶת־מַֽעֲשֶׂיךָ - When you gather in your produce - for throughout the summer the produce is drying in the fields, and around the Festival of Sukkot it is brought into the house because of the forthcoming rain. |
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בְּאָסְפְּךָ אֶת־מַֽעֲשֶׂיךָ.
שֶׁכָּל יְמוֹת הַחַמָּה הַתְּבוּאָה מִתְיַבֶּשֶׁת בַּשָּׂדוֹת, וּבֶחָג אוֹסְפִים אוֹתָהּ אֶל הַבַּיִת מִפְּנֵי הַגְּשָׁמִים:
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| 17Three times a year all your menfolk must appear before God, the Master of the World. |
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יזשָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵֽרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָֽאָדֹ֥ן | יְהֹוָֽה: |
| שָׁלשׁ פְּעָמִים וגו' - Three times a year… Since the subject of the passage is the seventh year, it was necessary to mention this commandment again here to teach us that the festivals are not displaced by that year, although there is no agricultural work. |
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שָׁלשׁ פְּעָמִים וגו'.
לְפִי שֶׁהָעִנְיָן מְדַבֵּר בַּשְּׁבִיעִית, הֻצְרַךְ לוֹמַר שֶׁלֹּא יִסְתָּרְסוּ רְגָלִים מִמְּקוֹמָן:
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| כָּל־זְכוּרְךָ - means “all the menfolk among you.” |
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כָּל־זְכוּרְךָ.
הַזְּכָרִים שֶׁבְּךָ:
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| 18You must not sacrifice My Passover blood-sacrifice in the presence of leavened bread. The fat portions of My festival offering may not be left off the Altar overnight until morning. |
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יחלֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד־בֹּֽקֶר: |
| לֹֽא־תִזְבַּח עַל־חָמֵץ וגו' - (lit.) You must not sacrifice [My blood-sacrifice] upon leavened bread - means: you must not slaughter the Passover sacrifice on 14 Nisan until you remove all leavened bread from your possession. |
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לֹֽא־תִזְבַּח עַל־חָמֵץ וגו'.
לֹא תִשְׁחַט אֶת הַפֶּסַח בְּי"ד בְּנִיסָן עַד שֶׁתְּבַעֵר הֶחָמֵץ (מכילתא):
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| וְלֹֽא־יָלִין חֵֽלֶב־חַגִּי - The fat of My festival offering may not be left overnight - i.e., off the Altar. |
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וְלֹֽא־יָלִין חֵֽלֶב־חַגִּי.
חוּץ לַמִּזְבֵּחַ:
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| עַד־בֹּֽקֶר - Until morning - From this verse, I might think that even when on the wood-pyre of the Altar, the fat becomes invalid if left overnight. Scripture therefore states elsewhere: “on the fire pile atop the Altar during the entire night.” 87 Thus |
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עַד־בֹּֽקֶר.
יָכוֹל אַף עַל הַמַּעֲרָכָה יִפָּסֵל בְּלִינָה, תַּלְמוּד לוֹמָר עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה (ויקרא ו'):
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| וְלֹֽא־יָלִין - “may not be left overnight”. means that it is not considered to have been left overnight unless it was not placed on the Altar by dawn, as it says here: “until morning,” but throughout the night, one may bring it up from the floor of the Courtyard onto the Altar. |
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וְלֹֽא־יָלִין.
אֵין לִינָה אֶלָּא בְעַמּוּד הַשַּׁחַר, שֶׁנֶּאֱמַר עַד בֹּקֶר, אֲבָל כָּל הַלַּיְלָה יָכוֹל לְהַעֲלוֹתוֹ מִן הָרִצְפָּה לַמִּזְבֵּחַ (מגילה כ'):
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| 19You must bring the first-ripened fruits of your land to the House of God, your God. You must not eat a young animal that has been cooked in its mother’s milk. |
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יטרֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יְהֹוָ֣ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ: |
| רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ - The first-ripened fruits of your land. The obligation of bringing the first fruits (bikurim) applies in certain cases even to the produce of the seventh year, and therefore the obligation was stated here, too. “The first-ripened fruits of your land” – How are these selected? A person enters his field and sees a fig that has begun to ripen; he ties it with a piece of reed as a sign and dedicates it as bikurim. Bikurim are brought only from the seven types of produce stated in the verse: “a land of wheat, barley….” |
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רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ.
אַף הַשְּׁבִיעִית חַיֶּבֶת בְּבִכּוּרִים, לְכָךְ נֶאֱמַר אַף כָּאן בִּכּוּרֵי אַדְמָתְךָ. כֵּיצַד? אָדָם נִכְנָס לְתוֹךְ שָׂדֵהוּ, רוֹאֶה תְּאֵנָה שֶׁבִּכְּרָה, כּוֹרֵךְ עָלֶיהָ גְּמִי לְסִימָן וּמַקְדִּישָׁהּ, וְאֵין בִּכּוּרִים אֶלָּא בְּשִׁבְעַת הַמִּינִין הָאֲמוּרִין בַּמִּקְרָא – אֶרֶץ חִטָּה וּשְׂעֹרָה וְגוֹ' (בכורים פ"א):
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| לֹֽא־תְבַשֵּׁל גְּדִי - You must not (lit.) cook a kid. A calf and a lamb are also included in the term גְּדִי, for גְּדִי is merely a term for a young animal. This may be seen from the fact that you find several places in the Torah where גְּדִי is written, yet it needed to specify after it עִזִּים “of goats”; for example: אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים “I will send you a kid-goat”; אֶת גְּדִי הָעִזִּים “the kid-goat”; שְׁנֵי גְּדָיֵי עִזִּים “two kid-goats.” This teaches you that wherever it says גְּדִי alone, a calf and a lamb are also included in its meaning. This prohibition is written in three places in the Torah – once to prohibit eating a young animal’s meat cooked in its mother’s milk, once to prohibit deriving benefit from such meat, and once to prohibit cooking it – even if it is not eaten afterward. |
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לֹֽא־תְבַשֵּׁל גְּדִי.
אַף עֵגֶל וְכֶבֶשׂ בִּכְלַל גְּדִי, שֶׁאֵין גְּדִי אֶלָּא לְשׁוֹן וָלָד רַךְ, מִמַּה שֶּׁאַתָּה מוֹצֵא בְּכַמָּה מְקוֹמוֹת בַּתּוֹרָה שֶׁכָּתוּב גְּדִי וְהֻצְרַךְ לְפָרֵשׁ אַחֲרָיו עִזִּים, כְּגוֹן אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים (בראשית ל"ח), אֶת גְּדִי הָעִזִּים (שם), שְׁנֵי גְּדָיֵי עִזִּים (שם כ"ז), לְלַמֶּדְךָ שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר גְּדִי סְתָם אַף עֵגֶל וְכֶבֶשׂ בְּמַשְׁמָע. וּבְג' מְקוֹמוֹת נִכְתַּב בַּתּוֹרָה, אֶחָד לְאִסּוּר אֲכִילָה, וְאֶחָד לְאִסּוּר הֲנָאָה, וְאֶחָד לְאִסּוּר בִּשּׁוּל (מכילתא, חולין קט"ו):
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