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Learning & Values Parshah (Weekly Torah) Vayikra - Leviticus Acharei Mot Texts & Summaries

Torah Reading for Acharei

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First Portion

Vayikra (Leviticus) Chapter 16

1God spoke to Moses after the death of Aaron’s two sons, when, having drawn near to God, they died.		אוַיְדַבֵּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה אַֽחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַֽהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵֽי־יְהוָֹ֖ה וַיָּמֻֽתוּ:
וַיְדַבֵּר ה' אֶל־משֶׁה אַֽחֲרֵי מוֹת שְׁנֵי בְּנֵי אַֽהֲרֹן וגו' - God spoke to Moses after the death of Aaron’s two sons… Why does Scripture state this? Rabbi Elazar ben Azaryah would illustrate this through a parable of a sick person who was visited by a doctor. He told him: “Do not eat cold food and do not lie in a damp place.” Another doctor came and told him: “Do not eat cold food and do not lie in a damp place, so that you do not die the same way so-and-so died.” The second doctor has motivated him more than the first. That is why it says here: “after the death of Aaron’s two sons” –		וַיְדַבֵּר ה' אֶל־משֶׁה אַֽחֲרֵי מוֹת שְׁנֵי בְּנֵי אַֽהֲרֹן וגו'. מַה תַּלְמוּד לוֹמָר? הָיָה רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוֹשְׁלוֹ מָשָׁל לְחוֹלֶה שֶׁנִּכְנָס אֶצְלוֹ רוֹפֵא, אָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב; בָּא אַחֵר וְאָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב שֶׁלֹּא תָמוּת כְּדֶרֶךְ שֶׁמֵּת פְּלוֹנִי, זֶה זֵרְזוֹ יוֹתֵר מִן הָרִאשׁוֹן, לְכָךְ נֶאֱמַר אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן:
2God said to Moses: “Speak to your brother Aaron, and tell him that he must not come whenever he wishes into the Sanctuary beyond the partition Curtain, in front of the Cover that rests upon the Ark—in order that he not die, for I appear in a cloud over the Ark Cover.		בוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה דַּבֵּר֘ אֶל־אַֽהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכָל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָֽאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵֽרָאֶ֖ה עַל־הַכַּפֹּֽרֶת:
וַיֹּאמֶר ה' אֶל־משֶׁה דַּבֵּר אֶל־אַֽהֲרֹן אָחִיךָ וְאַל־יָבֹא - God said to Moses: Speak to your brother Aaron, that he must not come - i.e., impress upon him not to repeat his sons’ mistake, so that he not die the same way his sons died.		וַיֹּאמֶר ה' אֶל־משֶׁה דַּבֵּר אֶל־אַֽהֲרֹן אָחִיךָ וְאַל־יָבֹא. שֶׁלֹּא יָמוּת כְּדֶרֶךְ שֶׁמֵּתוּ בָנָיו:
וְלֹא יָמוּת - (lit.) And he will not die - for if he does enter, he will die.		וְלֹא יָמוּת. שֶׁאִם בָּא הוּא מֵת (ספרא):
כִּי בֶּֽעָנָן אֵֽרָאֶה - For I appear in a cloud - i.e., for I always appear there with My pillar of cloud, and since My Presence is revealed there, he must be careful not to enter regularly. This is its straightforward meaning. And our rabbis expounded it thus: He must not enter except (כִּי) when he produces a cloud formed by burning the incense on Yom Kippur.		כִּי בֶּֽעָנָן אֵֽרָאֶה. כִּי תָמִיד אֲנִי נִרְאֶה שָׁם עִם עַמּוּד עֲנָנִי, וּלְפִי שֶׁגִּלּוּי שְׁכִינָתִי שָׁם, יִזָּהֵר שֶׁלֹּא יַרְגִּיל לָבֹא, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: לֹא יָבֹא כִּי אִם בַּעֲנַן הַקְּטֹרֶת בְּיוֹם הַכִּפּוּרִים (יומא נ"ג):
3It is only by means of the following procedure that Aaron must enter the Holy of Holies: by bringing a young bull as a sin-offering and a ram as an ascent-offering.		גבְּזֹ֛את יָבֹ֥א אַֽהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה:
בְּזֹאת - (lit.) With this. The numerical value of בְּזֹאת is 410 – an allusion to the number of years that the First Temple stood.		בְּזֹאת. גִּימַטְרִיָּא שֶׁלּוֹ אַרְבַּע מֵאוֹת וְעֶשֶׂר, רֶמֶז לְבַיִת רִאשׁוֹן (ויקרא רבה כ"א):
בְּזֹאת יָבֹא אַֽהֲרֹן וגומר - By means of the following Aaron must enter…. and even then not at all times, but only on Yom Kippur, as is detailed at the end of this passage: “In the seventh month, on the tenth of the month….” 1		בְּזֹאת יָבֹא אַֽהֲרֹן וגומר. וְאַף זוֹ לֹא בְכָל עֵת, כִּי אִם בְּיוֹם הַכִּפּוּרִים, כְּמוֹ שֶׁמְּפֹרָשׁ בְּסוֹף הַפָּרָשָׁה "בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ" (שם):
4He must wear a linen tunic paid for with Sanctuary funds; linen trousers must be upon his flesh; he must gird himself with a linen sash; and he must wear a linen turban. These are holy garments, and therefore, he must immerse himself in the water of a mikveh before he dons them.		דכְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִכְנְסֵי־בַד֘ יִֽהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם:
כְּתֹֽנֶת־בַּד וגו' - A linen tunic… This tells us that he does not officiate inside the Holy of Holies with the eight garments with which he officiates outside it, in the Sanctuary and Courtyard, because they contain gold, which occasioned the sin of the Golden Calf, and this would be inappropriate, for an accuser cannot become a defender. Rather, he wears the same four garments as an ordinary priest, which are all made of linen.		כְּתֹֽנֶת־בַּד וגו'. מַגִּיד שֶׁאֵינוֹ מְשַׁמֵּשׁ לִפְנִים בִּשְׁמוֹנָה בְגָדִים שֶׁהוּא מְשַׁמֵּשׁ בָּהֶן בַּחוּץ, שֶׁיֵּשׁ בָּהֶם זָהָב, לְפִי שֶׁאֵין קָטֵגוֹר נַעֲשֶׂה סָנֵגוֹר, אֶלָּא בְּאַרְבָּעָה כְּכֹהֵן הֶדְיוֹט — וְכֻלָּן שֶׁל בּוּץ (ראש השנה כ"ו):
קֹדֶשׁ יִלְבָּשׁ - (lit.) He must wear a holy [tunic] - i.e., they must be purchased using funds from the Temple treasury.		קֹדֶשׁ יִלְבָּשׁ. שֶׁיִּהְיוּ מִשֶּׁל הֶקְדֵּשׁ (ספרא):
יִצְנֹף - Its meaning is as Onkelos translates it: יָחֵת בְּרֵישֵׁהּ “he must place on his head,” similar to וַתַּנַּח בִּגְדּוֹ, 2 which Onkelos translates as וַאֲחִתְּתֵהּ “she placed his garment.”		יִצְנֹף. כְּתַרְגּוּמוֹ, יָחֵת בְּרֵישֵׁיהּ — יַנִּיחַ בְּרֹאשׁוֹ, כְּמוֹ וַתַּנַּח בִּגְדוֹ (בראשית ל"ט) — וַאֲחִתְּתֵהּ:
וְרָחַץ בַּמַּיִם - He must immerse [himself] in the water. On that day, he requires immersion in a mikveh each time he changes clothes. Five times he would change his clothes: whenever he proceeded from the service pertaining to inside the Holy of Holies to the service outside it or from the service outside to the service inside, he would change from golden garments to white linen garments or from white garments to golden garments, and with every change of clothes he required immersion and twice washing his hands and feet from the Laver, once before removing one set and once after donning the other.		וְרָחַץ בַּמַּיִם. אוֹתוֹ הַיּוֹם טָעוּן טְבִילָה בְּכָל חֲלִיפוֹתָיו; וְחָמֵשׁ פְּעָמִים הָיָה מַחֲלִיף מֵעֲבוֹדַת פְּנִים לַעֲבוֹדַת חוּץ, וּמִחוּץ לִפְנִים, וּמְשַׁנֶּה מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן וּמִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב, וּבְכָל חֲלִיפָה טָעוּן טְבִילָה וּשְׁנֵי קִדּוּשֵׁי יָדַיִם וְרַגְלַיִם מִן הַכִּיּוֹר (יומא ל"א):
5From the community of the Israelites he must take two he-goats as a sin-offering and one ram as an ascent-offering.		הוּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה:
6Aaron must bring forward his sin-offering bull and atone for himself and for his household.		ווְהִקְרִ֧יב אַֽהֲרֹ֛ן אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ:
אֶת־פַּר הַֽחַטָּאת אֲשֶׁר־לוֹ - (lit.) The sin-offering bull, which is his - the same one mentioned above. 3 The wording here teaches you that it must be brought from his own funds and not from those of the community.		אֶת־פַּר הַֽחַטָּאת אֲשֶׁר־לוֹ. הָאָמוּר לְמַעְלָה, וְלִמֶּדְךָ כָּאן שֶׁמִּשֶּׁלּוֹ הוּא בָא וְלֹא מִשֶּׁל צִבּוּר (שם ג'):
וְכִפֶּר בַּֽעֲדוֹ וּבְעַד בֵּיתֽוֹ - And atone for himself and for his household - this means that he confesses on it his sins and the sins of his household.		וְכִפֶּר בַּֽעֲדוֹ וּבְעַד בֵּיתֽוֹ. מִתְוַדֶּה עָלָיו עֲוֹנוֹתָיו וַעֲוֹנוֹת בֵּיתוֹ (שם ל"ו):
7He must take the two he-goats and place them before God, outside the entrance to the Tent of Meeting.		זוְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶֽעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
8Aaron must place lots upon the two he-goats, one lot for God and the other lot for Azazel.		חוְנָתַ֧ן אַֽהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גֹּֽרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַֽיהֹוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַֽעֲזָאזֵֽל:
וְנָתַן אַֽהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גֹּֽרָלוֹת - Aaron must place lots upon the two he-goats. He stands one to the right and the other to the left, places his two hands into the vessel containing the lots, draws one lot with his right hand and the other with his left, and places them upon the goats. The goat with the lot inscribed “for God” is designated for God, and the one with the lot inscribed “for Azazel” is sent to Azazel.		וְנָתַן אַֽהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גֹּֽרָלוֹת. מַעֲמִיד אֶחָד לְיָמִין וְאֶחָד לִשְׂמֹאל, וְנוֹתֵן שְׁתֵּי יָדָיו בַּקַּלְפִּי, וְנוֹטֵל גּוֹרָל בְּיָמִין וַחֲבֵרוֹ בִּשְׂמֹאל וְנוֹתֵן עֲלֵיהֶם, אֶת שֶׁכָּתוּב בּוֹ "לַשֵּׁם" הוּא לַשֵּׁם, וְאֶת שֶׁכָּתוּב בּוֹ "לַעֲזָאזֵל" מִשְׁתַּלֵּחַ לַעֲזָאזֵל (יומא ל"ט):
עֲזָאזֵֽל - Azazel. It is a rocky and harsh cliff, a high precipice, as it says, אֶרֶץ גְּזֵרָה (lit.) “a craggy land,” 4 implying that it is sharp.		עֲזָאזֵֽל. הוּא הַר עַז וְקָשֶׁה, צוּק גָּבוֹהַּ, שֶׁנֶּאֱמַר אֶרֶץ גְזֵרָה — חֲתוּכָה:
9Aaron must offer up the he-goat upon which the lot for God came up by designating it as a sin-offering.		טוְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַֽיהוָֹ֑ה וְעָשָׂ֖הוּ חַטָּֽאת:
וְעָשָׂהוּ חַטָּֽאת - (lit.) And make it a sin-offering - i.e., when he places the lot on it, he designates it as a sin-offering by saying: לַה׳ חַטָּאת “for God, a sin-offering.”		וְעָשָׂהוּ חַטָּֽאת. כְּשֶׁמַּנִיחַ הַגּוֹרָל עָלָיו קוֹרֵא לוֹ שֵׁם וְאוֹמֵר "לַה' חַטָּאת":
10The he-goat for which the lot for Azazel came up must be left standing alive before God, to atone by confession on it and to send it away into the desert to Azazel.		יוְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַֽעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָֹ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַֽעֲזָאזֵ֖ל הַמִּדְבָּֽרָה:
יָֽעֳמַד־חַי - “must be kept alive” - is the equivalent of יֻעֲמַד חַי – i.e., by others, and Onkelos’ translation concurs with this: יִתָּקַם כַּד חַי “must be made to stand while alive.” Why does Scripture say חַי “alive”? The answer is: Since it says: “to send it away to Azazel,” and I do not know if this means sending it to death or to life, it therefore says here: “it must be left standing alive” – its standing alive lasts until it is sent away; we thus infer from here that its sending away is to death.		יָֽעֳמַד־חַי. כְּמוֹ יֻעֲמַד חַי — עַל יְדֵי אֲחֵרִים, וְתַרְגּוּמוֹ יִתָּקַם כַּד חַי; מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר לְשַׁלֵּחַ אֹתוֹ לַעֲזָאזֵל וְאֵינִי יוֹדֵעַ שִׁלּוּחוֹ אִם לְמִיתָה אִם לְחַיִּים, לְכָךְ נֶאֱמַר יָעֳמַד חַי, עֲמִידָתוֹ חַי עַד שֶׁיִּשְׁתַּלֵּחַ, מִכָּאן שֶׁשִּׁלּוּחוֹ לְמִיתָה (ספרא):
לְכַפֵּר עָלָיו - To atone on it - i.e., that Aaron must make confession upon it, as it says: “and confess upon it….” 5		לְכַפֵּר עָלָיו. שֶׁיִּתְוַדֶּה עָלָיו, כְּדִכְתִיב "וְהִתְוַדָּה עָלָיו" וְגוֹ':
11Aaron must bring forward his sin-offering bull and atone for himself and for his household. He must slaughter his sin-offering bull.		יאוְהִקְרִ֨יב אַֽהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ:
וְכִפֶּר בַּֽעֲדוֹ וגו' - And atone for himself… This indicates a second confession, for himself and for his fellow priests, who are all termed בֵּיתוֹ “his house,” as it says: “House of Aaron! Bless God!” 6 From here we learn that the priests gain atonement through this sacrifice. Their entire atonement is for entering the Sanctuary or eating from sacrifices in a state of ritual defilement, as it says: “He will effect atonement for any ritual defilement of the holy things….” 7		וְכִפֶּר בַּֽעֲדוֹ וגו'. וִדּוּי שֵׁנִי, עָלָיו וְעַל אֶחָיו הַכֹּהֲנִים, שֶׁהֵם כֻּלָּם קְרוּיִים בֵּיתוֹ, שֶׁנֶּאֱמַר "בֵּית אַהֲרֹן בָּרֲכוּ אֶת ה'" וְגוֹ' (תהילים קל"ה), מִכָּאן שֶׁהַכֹּהֲנִים מִתְכַּפְּרִין בּוֹ, וְכָל כַּפָּרָתָן אֵינָהּ אֶלָּא עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, כְּמוֹ שֶׁנֶּאֱמַר (פסוק ט"ז), "וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת" וְגוֹ' (ספרא; שבועות ז'):
12He must take a pan full of burning coals from upon the Altar—from before God—and two handfuls of fine incense, and bring it beyond the Curtain.		יבוְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּ֠ה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וּמְלֹ֣א חָפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת:
מֵעַל הַמִּזְבֵּחַ - From the Altar - i.e., the Outer Altar.		מֵעַל הַמִּזְבֵּחַ. הַחִיצוֹן:
מִלִּפְנֵי ה' - Before God - i.e., from the side of the Altar that is in front of the entrance, and that is the west side.		מִלִּפְנֵי ה'. מִצַּד שֶׁלִּפְנֵי הַפֶּתַח, וְהוּא צַד מַעֲרָבִי:
דַּקָּה - Fine. Why does Scripture state here דַּקָּה “fine”? Surely all incense was required to be fine, as it says: “You must grind some of it very finely”? 8 It is only telling us that this incense must be extra fine, for on the day before Yom Kippur, it was returned to the mortar and reground.		דַּקָּה. מַה תַּלְמוּד לוֹמָר דַּקָּה? וַהֲלֹא כָל הַקְּטֹרֶת דַּקָּה הִיא, שֶׁנֶּאֱמַר וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק (שמות ל"ו), אֶלָּא שֶׁתְּהֵא דַּקָּה מִן הַדַּקָּה, שֶׁבְּעֶרֶב יֹהַ"כִּ הָיָה מַחֲזִירָהּ לַמַּכְתֶּשֶׁת (כריתות ו'):
13He must place the incense upon the fire before God, so that the cloud of the incense envelop the Ark-Cover that is above the Tablets of the Testimony, in order that he not die.		יגוְנָתַ֧ן אֶת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהֹוָ֑ה וְכִסָּ֣ה \| עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָֽעֵד֖וּת וְלֹ֥א יָמֽוּת:
עַל־הָאֵשׁ - Upon the fire - that is in the pan.		עַל־הָאֵשׁ. שֶׁבְּתוֹךְ הַמַּחְתָּה:
וְלֹא יָמֽוּת - In order that he not die - but if he did not prepare the incense exactly as prescribed, he is liable for the death penalty.		וְלֹא יָמֽוּת. הָא אִם לֹא עֲשָֹאָהּ כְּתִקְנָהּ חַיָּב מִיתָה (ספרא):
14He must take some of the bull’s blood and dash it with his index finger toward the eastern side of the Ark Cover; he must then dash some of the blood with his index finger seven times in front of the Ark Cover.		ידוְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ:
וְהִזָּה בְאֶצְבָּעוֹ - And dash it with his index finger. This implies one dash.		וְהִזָּה בְאֶצְבָּעוֹ. הַזָּאָה אַחַת בְּמַשְׁמָע:
וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶֽׁבַע־ - He must dash…seven times in front of the Cover. Thus making one dash upward and seven downward.		וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶֽׁבַע־. הֲרֵי אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (שם):
15He must then slaughter the he-goat that was designated as the people’s sin-offering, and bring its blood beyond the Curtain. He must do with its blood as he had done with the bull’s blood: he must dash it toward the Ark Cover and before the Ark Cover.		טווְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת:
אֲשֶׁר לָעָם - The people’s. That for which the bull atones for the priests, the goat atones for Israelites. The goat referred to here is the goat upon which the lot “for God” came up.		אֲשֶׁר לָעָם. מַה שֶּׁהַפָּר מְכַפֵּר עַל הַכֹּהֲנִים מְכַפֵּר הַשָּׂעִיר עַל יִשְׂרָאֵל, וְהוּא הַשָּׂעִיר שֶׁעָלָה עָלָיו הַגּוֹרָל לַשֵּׁם (שבועות ב'):
כַּֽאֲשֶׁר עָשָׂה לְדַם הַפָּר - As he had done with the bull’s blood - i.e., once upward and seven times downward.		כַּֽאֲשֶׁר עָשָׂה לְדַם הַפָּר. אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה:
16He will effect atonement for any defilement of the holy things caused by the states of ritual defilement carried by the Israelites, for their rebellious acts and for all their unintentional sins. Aaron must perform the same procedure on the Tent of Meeting, through which God dwells with the Israelites even while they are in their states of defilement.		טזוְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַֽעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם:
מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל - By the states of ritual defilement carried by the Israelites - i.e., for those who entered the Sanctuary in a state of ritual defilement and did not become aware of it later, as it says: לְכָל חַטֹּאתָם, and חַטָּאת refers to inadvertent sin.		מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל. עַל הַנִּכְנָסִין לַמִּקְדָּשׁ בְּטֻמְאָה וְלֹא נוֹדַע לָהֶם בַּסּוֹף, שֶׁנֶּאֱמַר לכל חטאתם, וְחַטָּאת הִיא שׁוֹגֵג.
וּמִפִּשְׁעֵיהֶם - For their rebellious acts - i.e., even those who entered intentionally in a state of ritual defilement.		וּמִפִּשְׁעֵיהֶם. אַף הַנִּכְנָסִין מֵזִיד בְּטֻמְאָה (שם ז'):
וְכֵן יַֽעֲשֶׂה לְאֹהֶל מוֹעֵד - He must perform the same [procedure] on the Tent of Meeting - i.e., just as he dashed some of the blood of both the bull and the goat inside the Holy of Holies, each once upward and seven times downward, so does he dash some of them both toward the Curtain from a position outside it, once upward and seven times downward.		וְכֵן יַֽעֲשֶׂה לְאֹהֶל מוֹעֵד. כְּשֵׁם שֶׁהִזָּה מִשְּׁנֵיהֶם בִּפְנִים אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, כָּךְ מַזֶּה עַל הַפָּרֹכֶת מִבַּחוּץ מִשְּׁנֵיהֶם אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (ספרא; יומא נ"ו):
הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָֽם - (lit.) That dwells with them in the midst of their defilement. Even though they are ritually defiled, the Divine Presence is with them.		הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָֽם. אַף עַל פִּי שֶׁהֵם טְמֵאִים שְׁכִינָה בֵינֵיהֶם (שם):
17No person may be in the Tent of Meeting when Aaron enters it to effect atonement in the Holy of Holies, until he goes out. Only thus will he effect atonement for himself, for his household, and for the entire assembly of Israel.		יזוְכָל־אָדָ֞ם לֹא־יִֽהְיֶ֣ה \| בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּֽעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל:

Footnotes

Second Portion

Vayikra (Leviticus) Chapter 16

18He must then proceed outward to the Altar that is before God and effect atonement upon it: He must take some of the bull’s blood and some of the he-goat’s blood, and place it on the protrusions of the Altar in an encircling manner.		יחוְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָֹ֖ה וְכִפֶּ֣ר עָלָ֑יו וְלָקַ֞ח מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר וְנָתַ֛ן עַל־קַרְנ֥וֹת הַמִּזְבֵּ֖חַ סָבִֽיב:
אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵֽי־ה' - To the Altar that is before God. This refers to the golden Altar, which is “before God” inasmuch as it is positioned inside the Sanctuary building. Why does Scripture state וְיָצָא (lit.) “he must go out”? For since he had performed the dashing of the blood toward the Curtain, he stood in the area within the golden Altar when dashing, but for placing the blood on the golden Altar he is required to proceed beyond the golden Altar, i.e., east of it, and begin the blood service with the northeast protrusion.		אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵֽי־ה'. זֶה מִזְבַּח הַזָּהָב שֶׁהוּא לִפְנֵי ה' — בַּהֵיכָל, וּמַה תַּלְמוּד לוֹמָר וְיָצָא? לְפִי שֶׁהִזָּה הַהַזָּאוֹת עַל הַפָּרֹכֶת וְעָמַד מִן הַמִּזְבֵּחַ וְלִפְנִים וְהִזָּה, וּבְמַתְּנוֹת הַמִּזְבֵּחַ הִזְקִיקוֹ לָצֵאת מִן הַמִּזְבֵּחַ וְלַחוּץ וְיַתְחִיל מִקֶּרֶן מִזְרָחִית צְפוֹנִית (יומא נ"ח):
וְכִפֶּר עָלָיו - And effect atonement upon it. And what is the form of its atonement? – “He must take some of the bull’s blood and some of the he-goat’s blood” – mixed with one another.		וְכִפֶּר עָלָיו. מַה הִיא כַפָּרָתוֹ? וְלָקַח מִדַם הַפָּר וּמִדַם הַשָׂעִיר מְעֹרָבִין זֶה לְתוֹךְ זֶה (שם נ"ז):
19He must then dash some of the blood upon it with his index finger seven times. He will thus purify it of ritual defilements caused by the Israelites and sanctify it.		יטוְהִזָּ֨ה עָלָ֧יו מִן־הַדָּ֛ם בְּאֶצְבָּע֖וֹ שֶׁ֣בַע פְּעָמִ֑ים וְטִֽהֲר֣וֹ וְקִדְּשׁ֔וֹ מִטֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
וְהִזָּה עָלָיו מִן־הַדָּם - He must then dash some of the blood upon it - i.e., after placing blood with his index finger on its protrusions, he dashes blood seven times on its top.		וְהִזָּה עָלָיו מִן־הַדָּם. אַחַר שֶׁנָּתַן מַתָּנוֹת בְּאֶצְבָּעוֹ עַל קַרְנוֹתָיו מַזֶּה שֶׁבַע הַזָּאוֹת עַל גַּגּוֹ:
וְטִֽהֲרוֹ - He will [thus] purify it - from any defilement that occurred previously.		וְטִֽהֲרוֹ. מִמַּה שֶּׁעָבָר:
וְקִדְּשׁוֹ - And sanctify it - for future use.		וְקִדְּשׁוֹ. לֶעָתִיד לָבֹא (ספרא):
20After he finishes effecting atonement for defilement of the Holy of Holies, the Tent of Meeting, and the Altar, he must bring the live he-goat.		כוְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי:
21Aaron must lean both of his hands upon the live he-goat’s head and confess upon it all the Israelites’ willful transgressions, all their rebellions, and all their unintentional sins; he will place them on the he-goat’s head. He must send it off to the desert with a man readied for this task.		כאוְסָמַ֨ךְ אַֽהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗יו (כתיב ידו) עַל־רֹ֣אשׁ הַשָּׂעִיר֘ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲו‍ֹנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה:
אִישׁ עִתִּי - (lit.) A timely man - i.e., who was designated for this on the previous day.		אִישׁ עִתִּי. הַמּוּכָן לְכָךְ מִיּוֹם אֶתְמוֹל:
22The he-goat will carry upon itself all their sins to a precipitous land. In the desert, he must send the he-goat off to its death.		כבוְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כָּל־עֲו‍ֹנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר:
23Aaron must enter the Tent of Meeting. He must remove the linen garments that he wore when he entered the Holy of Holies, and leave them there.		כגוּבָ֤א אַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם:
וּבָא אַֽהֲרֹן אֶל־אֹהֶל מוֹעֵד - Aaron must enter the Tent of Meeting. Our rabbis said that this is not the proper place for this verse, and they gave a reason for their statement in Tractate Yoma. 1 They said: The entire passage is stated in order except for this entrance into the Tent of Meeting, which takes place after sacrificing his ascent-offering and the people’s ascent-offering and burning up the fat of the bull and the goat, which are all performed outside the Tabernacle, wearing the golden garments. It is then that he immerses, washes his hands and feet, removes the golden garments, and dons the white garments.		וּבָא אַֽהֲרֹן אֶל־אֹהֶל מוֹעֵד. אָמְרוּ רַבּוֹתֵינוּ שֶׁאֵין זֶה מְקוֹמוֹ שֶׁל מִקְרָא זֶה וְנָתְנוּ טַעַם לְדִבְרֵיהֶם בְּמַסֶּכֶת יוֹמָא (דף ל"ב), וְאָמְרוּ: כָּל הַפָּרָשָׁה כֻּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר חוּץ מִבִּיאָה זוֹ שֶׁהִיא אַחַר עֲשִֹיַּת עוֹלָתוֹ וְעוֹלַת הָעָם, וְהַקְטָרַת אֵמוּרֵי פַּר וְשָֹעִיר, שֶׁנַּעֲשִֹים בַּחוּץ בְּבִגְדֵי זָהָב, וְטוֹבֵל וּמְקַדֵּשׁ וּפוֹשְׁטָן וְלוֹבֵשׁ בִּגְדֵי לָבָן:
וּבָא אֶל־אֹהֶל מוֹעֵד - [Aaron] must enter the Tent of Meeting - in order to remove the spoon and pan that he used to burn the incense in the innermost chamber, i.e., the Holy of Holies.		וּבָא אֶל־אֹהֶל מוֹעֵד. לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה שֶׁהִקְטִיר בָּהּ הַקְּטֹרֶת לִפְנַי וְלִפְנִים:
וּפָשַׁט אֶת־בִּגְדֵי הַבָּד - He must remove the linen garments- after he has removed them, i.e., the spoon and pan. He then dons the golden garments for the daily afternoon offering. And this is the order of the services: The daily morning offering in golden garments; the service of the inner bull and goat and the incense burned on the pan in white garments; his ram, the people’s ram, and part of the additional offerings of Yom Kippur in golden garments; removing the spoon and pan in white garments; the rest of the additional offerings, the daily afternoon offering, and the daily incense in the Sanctuary burned on the Inner Altar, in golden garments. The order of the verses according to the order of services is as follows: “in the desert, he must send the he-goat off”; 2 “he must immerse his flesh in the water…. He must go out and sacrifice his ascent-offering…”; 3 “He must burn up the fat of the sin-offering…,” 4 and the whole passage until: “after doing so, he may enter the camp”; 5 and after that: “Aaron must enter.” 6		וּפָשַׁט אֶת־בִּגְדֵי הַבָּד. אַחַר שֶׁהוֹצִיאָהּ, וְלוֹבֵשׁ בִּגְדֵי זָהָב לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם; וְזֶהוּ סֵדֶר הָעֲבוֹדוֹת: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, וַעֲבוֹדַת פַּר וְשָׂעִיר הַפְּנִימִיִּים וּקְטֹרֶת שֶׁל מַחְתָּה בְּבִגְדֵי לָבָן, וְאֵילוֹ וְאֵיל הָעָם וּמִקְצַת הַמּוּסָפִין בְּבִגְדֵי זָהָב, וְהוֹצָאַת כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, וּשְׁיָרֵי הַמּוּסָפִין וְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם וּקְטֹרֶת הַהֵיכָל שֶׁעַל מִזְבֵּחַ הַפְּנִימִי בְּבִגְדֵי זָהָב; וְסֵדֶר הַמִּקְרָאוֹת לְפִי הָעֲבוֹדוֹת כָּךְ הוּא: וְשִׁלַּח אֶת הַשָּׂעִיר בַּמִּדְבָּר, וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם וְגוֹ', וְיָצָא וְעָשָׂה אֶת עֹלָתוֹ וְגוֹ', וְאֵת חֵלֶב הַחַטָּאת וְגוֹ', וְכָל הַפָּרָשָׁה עַד וְאַחֲרֵי כֵן יָבוֹא אֶל הַמַּחֲנֶה — וְאַחַר כָּךְ וּבָא אַהֲרֹן:
וְהִנִּיחָם שָֽׁם - And leave them there. This teaches us that they must be hidden away, and he may not use these four garments for another Yom Kippur.		וְהִנִּיחָם שָֽׁם. מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה וְלֹא יִשְׁתַּמֵּשׁ בְּאוֹתָן ד' בְגָדִים לְיוֹם הַכִּפּוּרִים אַחֵר (יומא י"ב):
24He must immerse his flesh in the water of a mikveh in a holy place and don his garments. He must go out and sacrifice his ascent-offering, followed by the people’s ascent-offering. He will thereby effect atonement for himself and for the people.		כדוְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֨יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד הָעָֽם:
וְרָחַץ אֶת־בְּשָׂרוֹ וגו' - He must immerse his flesh… Earlier, 7 we derived from: “he must immerse himself in the water of a mikveh before he dons them” that when he changes from the golden garments to the white garments, he requires immersion, for with that immersion he removed the golden garments in which he performed the service of the daily morning offering and donned the white garments for the service particular to this day; and here we learn that when he changes from the white garments to the golden garments, he likewise requires immersion.		וְרָחַץ אֶת־בְּשָׂרוֹ וגו'. לְמַעְלָה לָמַדְנוּ מִ"וְרָחַץ אֶת בְּשָֹרוֹ וּלְבֵשָׁם" שֶׁכְּשֶׁהוּא מְשַׁנֶּה מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן טָעוּן טְבִילָה, — שֶׁבְּאוֹתָהּ טְבִילָה פָשַׁט בִּגְדֵי זָהָב שֶׁעָבַד בָּהֶן עֲבוֹדַת תָּמִיד שֶׁל שַׁחַר וְלוֹבֵשׁ בִּגְדֵי לָבָן לַעֲבוֹדַת הַיּוֹם, — וְכָאן לָמַדְנוּ שֶׁכְּשֶׁהוּא מְשַׁנֶּה מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב טָעוּן טְבִילָה (שם ל"ב):
בְּמָקוֹם קָדוֹשׁ - In a holy place - sanctified with the holiness of the Courtyard. This was on the roof of the Parvah House. The same applied to four of the obligatory immersions of that day, but the first immersion took place in the non-sanctified area surrounding the Courtyard.		בְּמָקוֹם קָדוֹשׁ. הַמְקֻדָּשׁ בִּקְדֻשַּׁת עֲזָרָה; וְהִיא הָיְתָה בְגַג בֵּית הַפַּרְוָה, וְכֵן אַרְבַּע טְבִילוֹת הַבָּאוֹת חוֹבָה לַיּוֹם, אֲבָל הָרִאשׁוֹנָה הָיְתָה בַחֹל (שם י"ט):
וְלָבַשׁ אֶת־בְּגָדָיו - And don his garments - i.e., the eight garments with which he officiates throughout the year.		וְלָבַשׁ אֶת־בְּגָדָיו. שְׁמוֹנָה בְגָדִים שֶׁהוּא עוֹבֵד בָּהֶן כָּל יְמוֹת הַשָּׁנָה:
וְיָצָא - He must go out - of the Sanctuary to the Courtyard, where the sacrificial Altar is situated.		וְיָצָא. מִן הַהֵיכָל אֶל הֶחָצֵר שֶׁמִּזְבַּח הָעוֹלָה שָׁם:
וְעָשָׂה אֶת־עֹֽלָתוֹ - And sacrifice his ascent-offering - i.e., the ram for an ascent-offering mentioned above: 8 “By means of the following procedure Aaron must enter….”		וְעָשָׂה אֶת־עֹֽלָתוֹ. אַיִל לְעוֹלָה הָאָמוּר לְמַעְלָה:
וְאֶת־עֹלַת הָעָם - Followed by the people’s ascent-offering - i.e., “and one ram as an ascent-offering” mentioned above: 9 “From the community of the Israelites….”		וְאֶת־עֹלַת הָעָם. וְאַיִל אֶחָד לְעוֹלָה הָאָמוּר לְמַעְלָה "וּמֵאֵת עַדַת בְּנֵי יִשְֹרָאֵל" וְגוֹ':

Footnotes

Yoma 32a.

Third Portion

Vayikra (Leviticus) Chapter 16

25He must burn up the fat of the sin-offering upon the Altar.		כה וְאֵ֛ת חֵ֥לֶב הַֽחַטָּ֖את יַקְטִ֥יר הַמִּזְבֵּֽחָה:
וְאֵת חֵלֶב הַֽחַטָּאת - The fat of the sin-offering - i.e., the designated portions of both the bull and the goat.		וְאֵת חֵלֶב הַֽחַטָּאת. אֵמוּרֵי פַּר וְשָׂעִיר:
יַקְטִיר הַמִּזְבֵּֽחָה - He must burn up…on the Altar. i.e., on the Outer Altar, for regarding the Inner Altar it is written: “You must not burn on it any other incense, nor any ascent-offering or grain-offering.” 1		יַקְטִיר הַמִּזְבֵּֽחָה. עַל מִזְבֵּחַ הַחִיצוֹן, דְּאִלּוּ בַּפְּנִימִי כְתִיב לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה (שמות ל'):
26The person who sends the he-goat off to Azazel must immerse his garments and immerse his flesh in the water of a mikveh. After doing so, he may enter the camp.		כווְהַֽמְשַׁלֵּ֤חַ אֶת־הַשָּׂעִיר֙ לַֽעֲזָאזֵ֔ל יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַֽחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַמַּֽחֲנֶֽה:
27Someone must take the sin-offering bull and sin-offering he-goat—whose blood was brought into the Sanctuary in order to effect atonement in the Holy of Holies—outside the camp. They must burn their hides, flesh, and waste matter in fire.		כזוְאֵת֩ פַּ֨ר הַֽחַטָּ֜את וְאֵ֣ת \| שְׂעִ֣יר הַֽחַטָּ֗את אֲשֶׁ֨ר הוּבָ֤א אֶת־דָּמָם֙ לְכַפֵּ֣ר בַּקֹּ֔דֶשׁ יוֹצִ֖יא אֶל־מִח֣וּץ לַמַּֽחֲנֶ֑ה וְשָֽׂרְפ֣וּ בָאֵ֔שׁ אֶת־עֹֽרֹתָ֥ם וְאֶת־בְּשָׂרָ֖ם וְאֶת־פִּרְשָֽׁם:
אֲשֶׁר הוּבָא אֶת־דָּמָם - Whose blood was brought - into the Sanctuary and into the innermost chamber.		אֲשֶׁר הוּבָא אֶת־דָּמָם. לַהֵיכָל וְלִפְנַי וְלִפְנִים:
28The person who burns them must immerse his garments and immerse his flesh in the water of a mikveh. After doing so, he may enter the camp.		כחוְהַשּׂרֵ֣ף אֹתָ֔ם יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַֽחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַמַּֽחֲנֶֽה:
29The following will be an eternal rule for you: In the seventh month, on the tenth of the month, you must afflict yourselves and not do any work—neither the native Israelite nor the convert who lives among you—		כטוְהָֽיְתָ֥ה לָכֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם בַּחֹ֣דֶשׁ הַ֠שְּׁבִיעִ֠י בֶּֽעָשׂ֨וֹר לַחֹ֜דֶשׁ תְּעַנּ֣וּ אֶת־נַפְשֹֽׁתֵיכֶ֗ם וְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ הָ֣אֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
30for on this day, God will effect atonement for you, in order to purify you. You will be purified before God of all your sins.		לכִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהוָֹ֖ה תִּטְהָֽרוּ:
31It is a Sabbath of rest for you, and you must afflict yourselves on it as an eternal rule.		לאשַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם חֻקַּ֖ת עוֹלָֽם:
32Only the high priest—whether he is anointed or he is invested to serve in his father’s stead—may effect atonement. Only he must don the linen garments, i.e., the holy garments.		לבוְכִפֶּ֨ר הַכֹּהֵ֜ן אֲשֶׁר־יִמְשַׁ֣ח אֹת֗וֹ וַֽאֲשֶׁ֤ר יְמַלֵּא֙ אֶת־יָד֔וֹ לְכַהֵ֖ן תַּ֣חַת אָבִ֑יו וְלָבַ֛שׁ אֶת־בִּגְדֵ֥י הַבָּ֖ד בִּגְדֵ֥י הַקֹּֽדֶשׁ:
וְכִפֶּר הַכֹּהֵן אֲשֶׁר־יִמְשַׁח וגו' - (lit.) The priest who will be anointed will effect atonement… This atonement service of Yom Kippur is valid only if performed by the high priest. Since the entire passage speaks of Aaron performing the service, it was necessary to state that the high priest who succeeds him will also be fit to do so like him.		וְכִפֶּר הַכֹּהֵן אֲשֶׁר־יִמְשַׁח וגו'. כַּפָּרָה זוֹ שֶׁל יוֹם הַכִּפּוּרִים אֵינָהּ כְּשֵׁרָה אֶלָּא בְּכֹהֵן גָּדוֹל (יומא ע"ג); לְפִי שֶׁנֶּאֶמְרָה כָל הַפָּרָשָׁה בְּאַהֲרֹן, הֻצְרַךְ לוֹמַר בְּכֹהֵן גָּדוֹל הַבָּא אַחֲרָיו שֶׁיְּהֵא כָמוֹהוּ:
וַֽאֲשֶׁר יְמַלֵּא אֶת־יָדוֹ - (lit.) Or who will be invested. Had it just said: יִמְשַׁח “anointed,” I would have thought that only the high priest who was anointed with the anointing oil may perform the atonement service. From where do I know that even one distinguished only by wearing the garments unique to the high priest may also do so? Scripture states: “or who will be invested….” This refers to all high priests that held office from the time of King Yoshiyah onward, for in his time the flask of anointing oil was hidden away.		וַֽאֲשֶׁר יְמַלֵּא אֶת־יָדוֹ. אֵין לִי אֶלָּא הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, מְרֻבֵּה בְגָדִים מִנַּיִן? תַּלְמוּד לוֹמָר וַאֲשֶׁר יְמַלֵּא אֶת יָדוֹ וְגוֹמֵר; וְהֵם כָּל הַכֹּהֲנִים גְּדוֹלִים שֶׁעָמְדוּ מִיֹּאשִׁיָּהוּ וָאֵילָךְ, שֶׁבְּיָמָיו נִגְנְזָה צְלוֹחִית שֶׁל שֶׁמֶן הַמִּשְׁחָה (הוריות י"ב):
לְכַהֵן תַּחַת אָבִיו - To serve in his father’s stead. This teaches us that if his son is qualified to fill his place, he takes precedence over anyone else.		לְכַהֵן תַּחַת אָבִיו. לְלַמֵּד שֶׁאִם בְּנוֹ מְמַלֵּא אֶת מְקוֹמוֹ, הוּא קוֹדֵם לְכָל אָדָם (ספרא):
33He will effect atonement for the Holy of Holies, and he will effect atonement for the Tent of Meeting and for the Altar, and he will effect atonement for the priests and for all the people of the assembly.		לגוְכִפֶּר֙ אֶת־מִקְדַּ֣שׁ הַקֹּ֔דֶשׁ וְאֶת־אֹ֧הֶל מוֹעֵ֛ד וְאֶת־הַמִּזְבֵּ֖חַ יְכַפֵּ֑ר וְעַ֧ל הַכֹּֽהֲנִ֛ים וְעַל־כָּל־עַ֥ם הַקָּהָ֖ל יְכַפֵּֽר:
34All this will be an eternal rule for you, in order to effect atonement upon the Israelites for all their sins, once each year.” Aaron performed these rites as God had commanded Moses.		לדוְהָֽיְתָה־זֹּ֨את לָכֶ֜ם לְחֻקַּ֣ת עוֹלָ֗ם לְכַפֵּ֞ר עַל־בְּנֵ֤י יִשְׂרָאֵל֙ מִכָּל־חַטֹּאתָ֔ם אַחַ֖ת בַּשָּׁנָ֑ה וַיַּ֕עַשׂ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶֽׁה:
וַיַּעַשׂ כַּֽאֲשֶׁר צִוָּה וגו' - [Aaron] performed [these rites] as God had commanded…. i.e., when Yom Kippur arrived, Aaron performed the rites in this order specified earlier, although the order in God’s communication was different. Nevertheless, the wording “as God had commanded” is used to tell the praise of Aaron, that he did not don these linen garments for his own aggrandizement, but as one who is fulfilling the King’s decree.		וַיַּעַשׂ כַּֽאֲשֶׁר צִוָּה וגו'. כְּשֶׁהִגִּיעַ יוֹם הַכִּפּוּרִים עָשָֹה כַּסֵּדֶר הַזֶּה; וּלְהַגִּיד שִׁבְחוֹ שֶׁל אַהֲרֹן, שֶׁלֹּא הָיָה לוֹבְשָׁן לִגְדֻלָּתוֹ אֶלָּא כִּמְקַיֵּם גְּזֵרַת הַמֶּלֶךְ (שם):

Footnotes

Exodus 30:9.

Fourth Portion

Vayikra (Leviticus) Chapter 17

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to Aaron and to his sons, and to all the Israelites, and say to them: ‘This is what God has commanded, saying:		בדַּבֵּ֨ר אֶל־אַֽהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵיהֶ֑ם זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהוָֹ֖ה לֵאמֹֽר:
3Any man of the House of Israel who slaughters a work-bull, lamb, or goat inside the camp, or who slaughters it outside the camp		גאִ֥ישׁ אִישׁ֙ מִבֵּ֣ית יִשְׂרָאֵ֔ל אֲשֶׁ֨ר יִשְׁחַ֜ט שׁ֥וֹר אוֹ־כֶ֛שֶׂב אוֹ־עֵ֖ז בַּמַּֽחֲנֶ֑ה א֚וֹ אֲשֶׁ֣ר יִשְׁחָ֔ט מִח֖וּץ לַמַּֽחֲנֶֽה:
אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב - Who slaughters a work-bull or a lamb. Scripture is speaking about consecrated animals, as it says: “to offer it up as a sacrifice.” 1		אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב. בַּמֻּקְדָּשִׁין הַכָּתוּב מְדַבֵּר, שֶׁנֶּאֱמַר "לְהַקְרִיב קָרְבָּן" (זבחים ק"ז):
בַּמַּֽחֲנֶה - Inside the camp - i.e., outside the Courtyard.		בַּמַּֽחֲנֶה. חוּץ לָעֲזָרָה:
4instead of bringing it to the entrance to the Tent of Meeting to offer it up as a sacrifice to God by slaughtering it in front of the Tabernacle of God—this act will be accounted for that man as if he had shed a person’s blood ; he has shed blood. That man will be cut off from among his people.		דוְאֶל־פֶּ֜תַח אֹ֣הֶל מוֹעֵד֘ לֹ֣א הֱבִיאוֹ֒ לְהַקְרִ֤יב קָרְבָּן֙ לַֽיהֹוָ֔ה לִפְנֵ֖י מִשְׁכַּ֣ן יְהוָֹ֑ה דָּ֣ם יֵֽחָשֵׁ֞ב לָאִ֤ישׁ הַהוּא֙ דָּ֣ם שָׁפָ֔ךְ וְנִכְרַ֛ת הָאִ֥ישׁ הַה֖וּא מִקֶּ֥רֶב עַמּֽוֹ:
דָּם יֵֽחָשֵׁב - (lit.) It will be considered as blood - i.e., like one who sheds human blood, that he is liable for the death penalty.		דָּם יֵֽחָשֵׁב. כְּשׁוֹפֵךְ דַּם הָאָדָם שֶׁמִּתְחַיֵּב בְּנַפְשׁוֹ:
דָּם שָׁפָךְ - He has shed blood. These words are added to include one who dashes blood outside the Courtyard.		דָּם שָׁפָךְ. לְרַבּוֹת אֶת הַזּוֹרֵק דָּמִים בַּחוּץ (שם):
5The intent of this prohibition is that the Israelites bring God their peace-promoting feast-offerings, which they slaughter in the open field, and they bring them to God, to the entrance to the Tent of Meeting, to the priest, and slaughter them there as peace-promoting feast-offerings to God.		הלְמַ֩עַן֩ אֲשֶׁ֨ר יָבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל אֶת־זִבְחֵיהֶם֘ אֲשֶׁ֣ר הֵ֣ם זֹֽבְחִים֘ עַל־פְּנֵ֣י הַשָּׂדֶה֒ וֶֽהֱבִיאֻ֣ם לַֽיהֹוָ֗ה אֶל־פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶל־הַכֹּהֵ֑ן וְזָ֨בְח֜וּ זִבְחֵ֧י שְׁלָמִ֛ים לַֽיהוָֹ֖ה אוֹתָֽם:
אֲשֶׁר הֵם זֹֽבְחִים - Which they slaughter - i.e., which they are accustomed to slaughter.		אֲשֶׁר הֵם זֹֽבְחִים. אֲשֶׁר הֵם רְגִילִים לִזְבֹּחַ:
6The priest must dash the blood upon the Altar of God at the entrance to the Tent of Meeting, and he must burn up the fat with the intention that it be pleasing to God.		ווְזָרַ֨ק הַכֹּהֵ֤ן אֶת־הַדָּם֙ עַל־מִזְבַּ֣ח יְהֹוָ֔ה פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְהִקְטִ֣יר הַחֵ֔לֶב לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהוָֹֽה:
7The Israelites will no longer slaughter their sacrifices to the demons after which they stray. This will be an eternal rule for them, for all their generations.’		זוְלֹֽא־יִזְבְּח֥וּ עוֹד֙ אֶת־זִבְחֵיהֶ֔ם לַשְּׂעִירִ֕ם אֲשֶׁ֛ר הֵ֥ם זֹנִ֖ים אַֽחֲרֵיהֶ֑ם חֻקַּ֥ת עוֹלָ֛ם תִּֽהְיֶה־זֹּ֥את לָהֶ֖ם לְדֹֽרֹתָֽם:
לַשְּׂעִירִם - means: to the demons, as in: “and demons (וּשְׂעִירִים) will dance there.” 2		לַשְּׂעִירִם. לַשֵּׁדִים, כְּמוֹ וּשְֹעִירִים יְרַקְּדוּ שָׁם (ישעיהו י"ג):

Footnotes

Leviticus 17:4.

Isaiah 13:21.

Fifth Portion

Vayikra (Leviticus) Chapter 17

8You must also say to them: ‘Regarding anyone of the House of Israel or of the converts who dwell among them who offers up an ascent-offering or any other sacrifice outside the Tabernacle precincts,		ח וַֽאֲלֵהֶ֣ם תֹּאמַ֔ר אִ֥ישׁ אִישׁ֙ מִבֵּ֣ית יִשְׂרָאֵ֔ל וּמִן־הַגֵּ֖ר אֲשֶׁר־יָג֣וּר בְּתוֹכָ֑ם אֲשֶׁר־יַֽעֲלֶ֥ה עֹלָ֖ה אוֹ־זָֽבַח:
אֲשֶׁר־יַֽעֲלֶה עֹלָה - Who offers up an ascent-offering. This verse is written to render liable one who burns up limbs of a sacrifice outside the Courtyard just like one who slaughters a sacrifice outside the Courtyard, that if one slaughtered an animal outside and another offered it up, both are liable.		אֲשֶׁר־יַֽעֲלֶה עֹלָה. לְחַיֵּב עַל הַמַּקְטִיר אֵבָרִים בַּחוּץ כְּשׁוֹחֵט בַּחוּץ, שֶׁאִם שָׁחַט אֶחָד וְהֶעֱלָה חֲבֵרוֹ שְׁנֵיהֶם חַיָּבִין (זבחים ק"ו):
9instead of bringing it to the entrance to the Tent of Meeting to make it into a sacrifice to God, that man will be cut off from his people.		טוְאֶל־פֶּ֜תַח אֹ֤הֶל מוֹעֵד֙ לֹ֣א יְבִיאֶ֔נּוּ לַֽעֲשׂ֥וֹת אֹת֖וֹ לַֽיהוָֹ֑ה וְנִכְרַ֛ת הָאִ֥ישׁ הַה֖וּא מֵֽעַמָּֽיו:
וְנִכְרַת - Will be cut off - i.e., his offspring will be cut off and his own days will be cut off.		וְנִכְרַת. זַרְעוֹ נִכְרָת וְיָמָיו נִכְרָתִין:
10Regarding anyone of the House of Israel or of the converts who reside among them who consumes any blood, I will set My attention upon the individual who consumes the blood, and I will cut him off from among his people.		יוְאִ֨ישׁ אִ֜ישׁ מִבֵּ֣ית יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֥ר יֹאכַ֖ל כָּל־דָּ֑ם וְנָֽתַתִּ֣י פָנַ֗י בַּנֶּ֨פֶשׁ֙ הָֽאֹכֶ֣לֶת אֶת־הַדָּ֔ם וְהִכְרַתִּ֥י אֹתָ֖הּ מִקֶּ֥רֶב עַמָּֽהּ:
כָּל־דָּם - Any blood. Since it says: “only the blood…can atone for the soul,” 1 I might think that he is only liable for the blood of consecrated animals. Scripture therefore states: “any blood.”		כָּל־דָּם. לְפִי שֶׁנֶּאֱמַר "בַּנֶּפֶשׁ יְכַפֵּר", יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל דַּם הַמֻּקְדָּשִׁים, תַּלְמוּד לוֹמָר "כָּל דָּם":
וְנָֽתַתִּי פָנַי - (lit.) I will set My face - means here: My attention; i.e., I will turn away from all My other occupations and occupy Myself only with him.		וְנָֽתַתִּי פָנַי. פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק בּוֹ (ספרא):
11This is because the presence of the soul in the flesh of any creature is dependent upon the presence of the blood in its body. I have therefore given its blood to you to be placed upon the Altar to atone for your souls, for it is only the blood of a sacrificed animal that can atone for the soul of its owner.		יאכִּי־נֶ֣פֶשׁ הַבָּשָׂר֘ בַּדָּ֣ם הִוא֒ וַֽאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר:
כִּי־נֶפֶשׁ הַבָּשָׂר - Because the soul in the flesh - of every creature is dependent on its blood, and therefore I have given it to you to atone for a person’s soul: Let the soul of the sacrifice come and atone for the soul of its owner.		כִּי־נֶפֶשׁ הַבָּשָׂר. שֶׁל כָּל בְּרִיָּה בַּדָּם הִיא תְלוּיָה, וּלְפִיכָךְ נְתַתִּיו (עַל הַמִּזְבֵּחַ) לְכַפֵּר עַל נֶפֶשׁ הָאָדָם — תָּבֹא נֶפֶשׁ וּתְכַפֵּר עַל הַנֶּפֶשׁ:
12Therefore, I say to the Israelites: None of you may consume blood. The convert who dwells among you may not consume blood either.		יבעַל־כֵּ֤ן אָמַ֨רְתִּי֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל כָּל־נֶ֥פֶשׁ מִכֶּ֖ם לֹא־תֹ֣אכַל דָּ֑ם וְהַגֵּ֛ר הַגָּ֥ר בְּתֽוֹכְכֶ֖ם לֹא־יֹ֥אכַל דָּֽם:
כָּל־נֶפֶשׁ מִכֶּם - None of you. The wording implies that adults must take care that minors also not consume blood.		כָּל־נֶפֶשׁ מִכֶּם. לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים:
13If any one of the Israelites or of the converts who reside among them traps a wild animal or fowl that is permissible for consumption, when he sheds its blood, he must cover it with dust.		יגוְאִ֨ישׁ אִ֜ישׁ מִבְּנֵ֣י יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֨ר יָצ֜וּד צֵ֥יד חַיָּ֛ה אוֹ־ע֖וֹף אֲשֶׁ֣ר יֵֽאָכֵ֑ל וְשָׁפַךְ֙ אֶת־דָּמ֔וֹ וְכִסָּ֖הוּ בֶּֽעָפָֽר:
אֲשֶׁר יָצוּד - Who traps. From these words, I only know that this law applies to game. From where do I know that it applies also to domesticated fowl, such as geese and chickens? From the fact that Scripture states צֵיד (“a trapped entity”), which includes any type of fowl – whether it must be hunted or was raised in captivity. If so, why does it say: “who traps”? To tell us that one should properly eat meat only as if through such preparation, i.e., only occasionally.		אֲשֶׁר יָצוּד. אֵין לִי אֶלָּא צַיִד, אֲוָזִין וְתַרְנְגוֹלִין מִנַּיִן? תַּלְמוּד לוֹמָר "צֵיד" מִכָּל מָקוֹם; אִם כֵּן לָמָּה נֶאֱמַר "אֲשֶׁר יָצוּד"? שֶׁלֹּא יֹאכַל בָּשָׂר אֶלָּא בַּהַזְמָנָה הַזֹּאת (חולין פ"ד):
אֲשֶׁר יֵֽאָכֵל - (lit.) Which may be eaten. This excludes spiritually defiled animals, i.e., of a species unfit for consumption.		אֲשֶׁר יֵֽאָכֵל. פְּרָט לִטְמֵאִים (שם פ"ה):
14This is because, concerning the soul of all flesh, it is the blood of the flesh that represents the flesh’s soul. I therefore said to the Israelites: You must not consume the blood of flesh, for the soul of any flesh is its blood. All who consume it will be cut off.		ידכִּי־נֶ֣פֶשׁ כָּל־בָּשָׂ֗ר דָּמ֣וֹ בְנַפְשׁוֹ֘ הוּא֒ וָֽאֹמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל דַּ֥ם כָּל־בָּשָׂ֖ר לֹ֣א תֹאכֵ֑לוּ כִּ֣י נֶ֤פֶשׁ כָּל־בָּשָׂר֙ דָּמ֣וֹ הִ֔וא כָּל־אֹֽכְלָ֖יו יִכָּרֵֽת:
דָּמוֹ בְנַפְשׁוֹ הוּא - (lit.) Its blood is in its soul - means: its blood represents its soul because its soul depends on it.		דָּמוֹ בְנַפְשׁוֹ הוּא. דָּמוֹ הוּא לוֹ בִּמְקוֹם הַנֶּפֶשׁ, שֶׁהַנֶּפֶשׁ תְּלוּיָה בוֹ:
כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הוּא - For the soul of any flesh is its blood - i.e., the soul is the blood. דָּם and בָּשָׂר are masculine nouns; נֶפֶשׁ is a feminine noun.		כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא. הַנֶּפֶשׁ הִיא הַדָּם. דָּם וּבָשָׂר לְשׁוֹן זָכָר, נֶפֶשׁ לְשׁוֹן נְקֵבָה:
15Any person, whether a native Israelite or a convert, who eats the carcass of any fowl that can become forbidden on account of suffering from a fatal defect must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall, when he will become rid of this defilement.		טווְכָל־נֶ֗פֶשׁ אֲשֶׁ֨ר תֹּאכַ֤ל נְבֵלָה֙ וּטְרֵפָ֔ה בָּֽאֶזְרָ֖ח וּבַגֵּ֑ר וְכִבֶּ֨ס בְּגָדָ֜יו וְרָחַ֥ץ בַּמַּ֛יִם וְטָמֵ֥א עַד־הָעֶ֖רֶב וְטָהֵֽר:
אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה - (lit.) Who eats a carcass or a fatally mauled animal. Scripture is speaking about the carcass of a fowl of a spiritually undefiled species, which can impart ritual defilement only when it is swallowed in the throat, and it teaches you here that it imparts ritual defilement when eaten, but does not impart ritual defilement by contact. “Suffering from a fatal defect” is stated here only in order to be expounded, and so we have learned: 2 I might think that the carcass of a species of fowl unfit for consumption also imparts ritual defilement when swallowed in the throat; Scripture therefore states “suffering from a fatal defect,” implying that this law applies only to a species for which the law of a fatal defect applies. This excludes a fowl unfit for consumption, for which the law of a fatal defect does not apply, as it is already intrinsically forbidden and cannot become forbidden through another cause.		אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה. בְּנִבְלַת עוֹף טָהוֹר דִּבֵּר הַכָּתוּב, שֶׁאֵין לָהּ טֻמְאָה אֶלָּא בְשָׁעָה שֶׁנִּבְלַעַת בְּבֵית הַבְּלִיעָה, וְלִמֶּדְךָ כָּאן שֶׁמְּטַמְּאָה בַאֲכִילָתָהּ (וְאֵינָהּ מְטַמְּאָה בְמַגָּע); וּטְרֵפָה הָאֲמוּרָה כָּאן לֹא נִכְתַּב אֶלָּא לִדְרֹשׁ, וְכֵן שָׁנִינוּ: יָכוֹל תְּהֵא נִבְלַת עוֹף טָמֵא מְטַמְּאָה בְּבֵית הַבְּלִיעָה, תַּלְמוּד לוֹמָר טְרֵפָה — מִי שֶׁיֵּשׁ בְּמִינוֹ טְרֵפָה, יָצָא עוֹף טָמֵא שֶׁאֵין בְּמִינוֹ טְרֵפָה (ספרא; זבחים ע'):
16If he does not immerse his garments or immerse his flesh, he will bear the consequences of his sin.’”		טזוְאִם֙ לֹ֣א יְכַבֵּ֔ס וּבְשָׂר֖וֹ לֹ֣א יִרְחָ֑ץ וְנָשָׂ֖א עֲו‍ֹנֽוֹ:
וְנָשָׂא עונו - He will bear his sin. If he eats consecrated food or enters the Sanctuary, he is liable for this ritual defilement just as for doing so in all other states of ritual defilement.		וְנָשָׂא עונו. אִם יֹאכַל קֹדֶשׁ אוֹ יִכָּנֵס לַמִּקְדָּשׁ חַיָּב עַל טֻמְאָה זוֹ כְּכָל שְׁאָר טֻמְאוֹת (ספרא):
וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עונו - If he does not immerse his flesh, he will bear his sin - i.e., for doing so before immersing his flesh, he incurs the penalty of excision, but for doing so only without washing his garments, he is punishable only by lashes.		וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עונו. עַל רְחִיצַת גּוּפוֹ עָנוּשׁ כָּרֵת וְעַל כִּבּוּס בְּגָדִים בְּמַלְקוּת (שם):

Vayikra (Leviticus) Chapter 18

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites, and say to them: ‘I am God, your God.		בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - i.e., I am the One who said at Sinai: “I am God, your God,” 3 and you accepted upon yourselves My kingship. Now accept My decrees, even those you may find difficult to understand. Rabbi Yehudah HaNasi said: It was clearly known to Him that ultimately, in the time of Ezra, forbidden carnal relations would cause a rift among them. He therefore came upon them from the start with a decree: “I am God, your God” – unlike usual cases, in which these words are stated after the command – in order to tell them: Be aware who is decreeing this upon you: a judge who can exact retribution and can be trusted to pay reward.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. אֲנִי הוּא שֶׁאָמַרְתִּי בְסִינַי אָנֹכִי ה' אֱלֹהֶיךָ וְקִבַּלְתֶּם עֲלֵיכֶם מַלְכוּתִי, מֵעַתָּה קַבְּלוּ גְזֵרוֹתָי; רַבִּי אוֹמֵר גָּלוּי וְיָדוּעַ לְפָנָיו שֶׁסּוֹפָן לִנָּתֵק בַּעֲרָיוֹת בִּימֵי עֶזְרָא, לְפִיכָךְ בָּא עֲלֵיהֶם בִּגְזֵרָה אני ה' אלהיכם — דְּעוּ מִי גוֹזֵר עֲלֵיכֶם, דַּיָּן לִפָּרַע וְנֶאֱמָן לְשַׁלֵּם שָׂכָר (עי' ספרא):
3You must not imitate the practices of Egypt, where you dwelt, and you must not imitate the practices of Canaan, to which I am bringing you. Moreover, you must not follow their social conventions.		גכְּמַֽעֲשֵׂ֧ה אֶֽרֶץ־מִצְרַ֛יִם אֲשֶׁ֥ר יְשַׁבְתֶּם־בָּ֖הּ לֹ֣א תַֽעֲשׂ֑וּ וּכְמַֽעֲשֵׂ֣ה אֶֽרֶץ־כְּנַ֡עַן אֲשֶׁ֣ר אֲנִי֩ מֵבִ֨יא אֶתְכֶ֥ם שָׁ֨מָּ֨ה לֹ֣א תַֽעֲשׂ֔וּ וּבְחֻקֹּֽתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ:
כְּמַֽעֲשֵׂה אֶֽרֶץ־מִצְרַיִם - (lit.) Like the practices of Egypt. This tells us that the deeds of the Egyptians and the Canaanites were more debased than those of all other nations, and the place where the Israelites dwelt was the most debased of all.		כְּמַֽעֲשֵׂה אֶֽרֶץ־מִצְרַיִם. מַגִּיד שֶׁמַּעֲשֵׂיהֶם שֶׁל מִצְרִיִּים וְשֶׁל כְּנַעֲנִיִּים מְקֻלְקָלִים מִכָּל הָאֻמּוֹת, וְאוֹתוֹ מָקוֹם שֶׁיָּשְׁבוּ בוֹ יִשְׂרָאֵל מְקֻלְקָל מִן הַכֹּל:
אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה - To which I am bringing you. This additional phrase tells us that those nations whom the Israelites conquered were the most debased of all.		אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה. מַגִּיד שֶׁאוֹתָן עֲמָמִין שֶׁכִּבְּשׁוּ יִשְֹרָאֵל מְקֻלְקָלִים מִכֻּלָּם (שם):
וּבְחֻקֹּֽתֵיהֶם לֹא תֵלֵֽכוּ - (lit.) You must not follow their rules. What did Scripture leave unsaid that it needed to add this phrase? It is only added to refer to their customs, the things that have become fixed as their way of life, such as theaters and stadiums. Rabbi Meir said: It refers to such superstitious practices that our sages enumerated as “ways of the Amorites.”		וּבְחֻקֹּֽתֵיהֶם לֹא תֵלֵֽכוּ. מַה הִנִּיחַ הַכָּתוּב שֶׁלֹּא אָמַר? אֶלָּא אֵלּוּ נִימוֹסוֹת שֶׁלָּהֶן — דְּבָרִים הַחֲקוּקִין לָהֶם — כְּגוֹן טַרְטִיָּאוֹת וְאִצְטַדִיָּאוֹת, רַבִּי מֵאִיר אוֹמֵר, אֵלּוּ דַּרְכֵי הָאֱמוֹרִי שֶׁמָּנוּ חֲכָמִים (שם):
4Rather, you must perform My ordinances and safeguard My rules, to pursue them. I am God, your God.		דאֶת־מִשְׁפָּטַ֧י תַּֽעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אֶת־מִשְׁפָּטַי תַּֽעֲשׂוּ - You must perform My ordinances. This refers to matters ordained in the Torah with reason, that even were they not stated, it would be proper to state them.		אֶת־מִשְׁפָּטַי תַּֽעֲשׂוּ. אֵלּוּ דְּבָרִים הָאֲמוּרִים בַּתּוֹרָה בְּמִשְׁפָּט, שֶׁאִלּוּ לֹא נֶאֶמְרוּ הָיוּ כְדַאי לְאָמְרָן:
וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ - And safeguard My rules. This refers to matters that are decrees of the King, about which the evil inclination objects: “Why should we observe them?” and about which the nations of the world also object, such as the prohibitions of eating swine, wearing garments made of a mixture of wool and linen, and that the purification water of the red cow causes one to be rid of ritual defilement. It therefore says: “I am God” – I have decreed these rules upon you, and you have no right to exempt yourselves from obeying them.		וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ. דְּבָרִים שֶׁהֵן גְּזֵרַת הַמֶּלֶךְ, שֶׁיֵּצֶר הָרַע מֵשִׁיב עֲלֵיהֶם לָמָּה לָנוּ לְשָׁמְרָן? וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז וְטָהֳרַת מֵי חַטָּאת, לְכָךְ נֶאֱמַר אני ה', גָּזַרְתִּי עֲלֵיכֶם, אֵי אַתָּה רַשַּׁאי לִפָּטֵר (יומא ס"ז):
לָלֶכֶת בָּהֶם - (lit.) To follow them - i.e., do not leave their company. This means that you must not say: “I have thoroughly learned Jewish wisdom; I will now go and study the wisdom of the nations.”		לָלֶכֶת בָּהֶם. אַל תִּפָּטֵר מִתּוֹכָם, שֶׁלֹּא תֹאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת הָאֻמּוֹת (ספרא):
5You must safeguard My rules and My ordinances, all of which a person must do in order to live, by them, eternally. I am God.		הוּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אֹתָ֛ם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֹֽה:
וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וגו' - You must safeguard My rules… This additional verse includes other details implied in this passage that Scripture did not state explicitly. Another explanation: It is written to apply both “safeguarding” (i.e., study) and “performing” (practical application) for rules, and “safeguarding” and “performing” for ordinances, for the previous verse applied only “performing” for ordinances and “safeguarding” for rules.		וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וגו'. לְרַבּוֹת שְׁאָר דִּקְדּוּקֵי הַפָּרָשָׁה, שֶׁלֹּא פֵּרֵט הַכָּתוּב בָּהֶם; דָּבָר אַחֵר לִתֵּן שְׁמִירָה וַעֲשִׂיָּה לַחֻקִּים וּשְׁמִירָה וַעֲשִׂיָּה לַמִּשְׁפָּטִים, לְפִי שֶׁלֹּא נָתַן אֶלָּא עֲשִׂיָּה לַמִּשְׁפָּטִים וּשְׁמִירָה לַחֻקִּים (ספרא):
וָחַי בָּהֶם - In order to live, by them - in the World to Come, for were you to say that it means in this world, this cannot be, for he will ultimately die.		וָחַי בָּהֶם. לָעוֹלָם הַבָּא, שֶׁאִם תֹּאמַר בָּעוֹלָם הַזֶּה וַהֲלֹא סוֹפוֹ הוּא מֵת (שם):
אֲנִי ה' - I am God - who can be trusted to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):

Footnotes

Leviticus 16:11.

Torat Kohanim.

Exodus 20:2.

Sixth Portion

Vayikra (Leviticus) Chapter 18

6No man may come near to any of his close relatives, to “uncover their nakedness.” I am God.		ואִ֥ישׁ אִישׁ֙ אֶל־כָּל־שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֹֽה:
לֹא תִקְרְבוּ - (lit.) You (plural) may not come near. For the following reason it is stated in the plural: to apply the prohibition on the female as well as the male.		לֹא תִקְרְבוּ. לְהַזְהִיר הַנְּקֵבָה כַּזָּכָר, לְכָךְ נֶאֱמַר לְשׁוֹן רַבִּים:
אֲנִי ה' - I am God - who is trustworthy to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר:
7You must not “uncover the nakedness” of your father nor “uncover the nakedness” of your mother. She is your mother; you must not “uncover her nakedness.”		זעֶרְוַ֥ת אָבִ֛יךָ וְעֶרְוַ֥ת אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה אִמְּךָ֣ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
עֶרְוַת אָבִיךָ - The nakedness of your father. This refers to your father’s wife. Or, you might think, perhaps it should be understood in its literal meaning. In order to preclude this, it says here: “the nakedness of your father,” and it says elsewhere: “he has uncovered his father’s nakedness” 1 – just as there, it refers to his father’s wife, so here also, it refers to his father’s wife.		עֶרְוַת אָבִיךָ. זוֹ אֵשֶׁת אָבִיךָ, אוֹ אֵינוֹ אֶלָּא כְמַשְׁמָעוֹ? נֶאֱמַר כָּאן עֶרְוַת אָבִיךָ וְנֶאֱמַר לְהַלָּן עֶרְוַת אָבִיו גִּלָּה, מַה לְּהַלָּן אֵשֶׁת אָבִיו אַף כָּאן אֵשֶׁת אָבִיו (סנהדרין נ"ד):
וְעֶרְוַת אִמְּךָ - Nor the nakedness of your mother. This includes his mother who is not his father’s wife.		וְעֶרְוַת אִמְּךָ. לְהָבִיא אִמּוֹ שֶׁאֵינָהּ אֵשֶׁת אָבִיו (שם):
8You must not “uncover the nakedness” of your father’s wife; it is your father’s “nakedness.”		חעֶרְוַ֥ת אֵֽשֶׁת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָבִ֖יךָ הִֽוא:
עֶרְוַת אֵֽשֶׁת־אָבִיךָ - The nakedness of your father’s wife. This is written to include a prohibition even after the father’s death.		עֶרְוַת אֵֽשֶׁת־אָבִיךָ. לְרַבּוֹת אַחַר מִיתָה (שם):
9Regarding the “nakedness” of your sister—your father’s daughter or your mother’s daughter, whether she was born in the home or she was born outside—you must not “uncover their nakedness.”		טעֶרְוַ֨ת אֲחֽוֹתְךָ֤ בַת־אָבִ֨יךָ֙ א֣וֹ בַת־אִמֶּ֔ךָ מוֹלֶ֣דֶת בַּ֔יִת א֖וֹ מוֹלֶ֣דֶת ח֑וּץ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽן:
בַת־אָבִיךָ - Your father’s daughter. Even the daughter of a woman raped by his father is hereby implied.		בַת־אָבִיךָ. אַף בַּת אֲנוּסָה בְמַשְׁמָע:
מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ - Whether she was born in the home or she was born outside - i.e., whether we say to your father: “Keep her mother as your wife” or whether we tell him: “Have her mother leave your home,” such as when she was born of a forbidden union or a netinah (i.e., a woman descended from the Gibeonites).		מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ. בֵּין שֶׁאוֹמְרִים לוֹ לְאָבִיךָ קַיֵּם אֶת אִמָּהּ, וּבֵין שֶׁאוֹמְרִים לוֹ הוֹצֵא אֶת אִמָּהּ, כְּגוֹן מַמְזֶרֶת אוֹ נְתִינָה (יבמות כ"ג):
10Regarding the “nakedness” of your son’s daughter or your daughter’s daughter, you must not “uncover their nakedness,” for they are your own “nakedness.”		יעֶרְוַ֤ת בַּת־בִּנְךָ֙ א֣וֹ בַת־בִּתְּךָ֔ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָ֑ן כִּ֥י עֶרְוָֽתְךָ֖ הֵֽנָּה:
עֶרְוַת בַּת־בִּנְךָ וגו' - The nakedness of your son’s daughter. The daughter referred to here by Scripture means one born to a woman raped by him, whereas the law regarding his daughter and the daughter of his daughter by his wife we learn from: “You must not uncover the nakedness of a woman and her daughter,” 2 which applies whether she is her daughter by him or she is her daughter by another man.		עֶרְוַת בַּת־בִּנְךָ וגו'. בְּבִתּוֹ מֵאֲנוּסָתוֹ הַכָּתוּב מְדַבֵּר, וּבִתּוֹ וּבַת בִּתּוֹ מֵאִשְׁתּוֹ אָנוּ לְמֵדִין מֵ"עֶרְוַת אִשָּׁה וּבִתָּהּ", שֶׁנֶּאֱמַר בָּהֶן "לֹא תְגַלֵּה", בֵּין שֶׁהִיא מִמֶּנּוּ וּבֵין שֶׁהִיא מֵאִישׁ אַחֵר (שם כב):
עֶרְוַת בַּת־בִּנְךָ - The nakedness of your son’s daughter. It follows a fortiori that your daughter by rape is forbidden. However, because we cannot derive a prohibition by an a fortiori argument, our sages derived it by analogy in Tractate Yevamot. 3		עֶרְוַת בַּת־בִּנְךָ. קַל וָחֹמֶר לְבִתְּךָ, אֶלָּא לְפִי שֶׁאֵין מַזְהִירִין מִן הַדִּין, לְמָדוּהָ מִגְּזֵרָה שָׁוָה בְּמַסֶּכֶת יְבָמוֹת (דף ג'):
11Regarding the “nakedness” of your father’s wife’s daughter born to your father, she is your sister, whose “nakedness” you must not “uncover.”		יאעֶרְוַ֨ת בַּת־אֵשֶׁ֤ת אָבִ֨יךָ֙ מוֹלֶ֣דֶת אָבִ֔יךָ אֲחֽוֹתְךָ֖ הִ֑וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ - The nakedness of your father’s wife’s daughter. This teaches us that he is not liable for relations with his sister born of a Canaanite bondwoman or a non-Jewess. It therefore says: “your father’s wife’s daughter” – born of a woman with whom marriage can take effect.		עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ. לִמֵּד שֶׁאֵינוֹ חַיָּב עַל אֲחוֹתוֹ מִשִּׁפְחָה וְנָכְרִית, לְכָךְ נֶאֱמַר "בַּת אֵשֶׁת אָבִיךָ" — בִּרְאוּיָה לְקִדּוּשִׁין (שם כ"ג):
12You must not “uncover the nakedness” of your father’s sister; she is the close relative of your father.		יבעֶרְוַ֥ת אֲחֽוֹת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה שְׁאֵ֥ר אָבִ֖יךָ הִֽוא:
13You must not “uncover the nakedness” of your mother’s sister, for she is the close relative of your mother.		יגעֶרְוַ֥ת אֲחֽוֹת־אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה כִּֽי־שְׁאֵ֥ר אִמְּךָ֖ הִֽוא:
14You must not “uncover the nakedness” of your father’s brother—you must not “approach” his wife; she is your aunt.		ידעֶרְוַ֥ת אֲחִֽי־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה אֶל־אִשְׁתּוֹ֙ לֹ֣א תִקְרָ֔ב דֹּדָֽתְךָ֖ הִֽוא:
עֶרְוַת אֲחִֽי־אָבִיךָ לֹא תְגַלֵּה - You must not uncover the nakedness of your father’s brother - and what is “his nakedness”? – “You must not approach his wife.”		עֶרְוַת אֲחִֽי־אָבִיךָ לֹא תְגַלֵּה. וּמַה הִיא עֶרְוָתוֹ? אל אשתו לא תקרב:
15You must not “uncover the nakedness” of your daughter-in-law. She is your son’s wife; you must not “uncover her nakedness.”		טועֶרְוַ֥ת כַּלָּֽתְךָ֖ לֹ֣א תְגַלֵּ֑ה אֵ֤שֶׁת בִּנְךָ֙ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
אֵשֶׁת בִּנְךָ - She is your son’s wife. This extra phrase indicates that I stated this prohibition only when your son has a legal marriage with her. This excludes a woman raped by him, a Canaanite bondwoman, and a non-Jewess.		אֵשֶׁת בִּנְךָ. לֹא אָמַרְתִּי אֶלָּא בְּשֶׁיֵּשׁ לְבִנְךָ אִישׁוּת בָּהּ, פְּרָט לַאֲנוּסָה וְשִׁפְחָה וְנָכְרִית (עי' ספרא):
16You must not “uncover the nakedness” of your brother’s wife; it is your brother’s “nakedness.”		טזעֶרְוַ֥ת אֵֽשֶׁת־אָחִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָחִ֖יךָ הִֽוא:
17You must not “uncover the nakedness” of a woman and her daughter. You must not take in marriage her son’s daughter or her daughter’s daughter, to “uncover her nakedness.” They are close relatives; it is the counsel of your evil inclination.		יזעֶרְוַ֥ת אִשָּׁ֛ה וּבִתָּ֖הּ לֹ֣א תְגַלֵּ֑ה אֶת־בַּת־בְּנָ֞הּ וְאֶת־בַּת־בִּתָּ֗הּ לֹ֤א תִקַּח֙ לְגַלּ֣וֹת עֶרְוָתָ֔הּ שַֽׁאֲרָ֥ה הֵ֖נָּה זִמָּ֥ה הִֽוא:
עֶרְוַת אִשָּׁה וּבִתָּהּ - The nakedness of a woman and her daughter. Scripture forbids only the second one as a result of the first one’s legal marriage to him. It therefore says further: לֹא תִקַּח “you must not take,” which denotes קִיחָה “legal acquisition.” Similarly, when detailing the punishment for this prohibition, “a man who takes (יִקַּח) a woman and her mother,” 4 the term קח, implying legal acquisition, is used. If, however, he raped a woman, he is permitted to marry her daughter by someone else.		עֶרְוַת אִשָּׁה וּבִתָּהּ. לֹא אָסַר הַכָּתוּב אֶלָּא עַל יְדֵי נִשּׂוּאֵי הָרִאשׁוֹנָה, לְכָךְ נֶאֱמַר לֹא "תִקַּח" — לְשׁוֹן קִיחָה, וְכֵן לְעִנְיַן הָעֹנֶשׁ, אֲשֶׁר "יִקַּח" אֶת אִשָּׁה וְאֶת אִמָּה — לְשׁוֹן קִיחָה, אֲבָל אָנַס אִשָּׁה מֻתָּר לִשָּׂא בִּתָּהּ (יבמות צ"ז):
שַֽׁאֲרָה הֵנָּה - They are close relatives - i.e., they are related to each other.		שַֽׁאֲרָה הֵנָּה. קְרוֹבוֹת זוֹ לָזוֹ:
זִמָּה - means a plan, as Onkelos translates it: עֵצַת חִטְאִין “a sinful scheme,” which your evil inclination advises you to commit.		זִמָּה. עֵצָה, כְּתַרְגּוּמוֹ עֲצַת חֶטְאִין, שֶׁיִּצְרְךָ יוֹעֶצְךָ לַחֲטֹא:
18You must not take a woman and her sister in marriage—thus making them rivals—to “uncover the nakedness” of one upon the other in her lifetime.		יחוְאִשָּׁ֥ה אֶל־אֲחֹתָ֖הּ לֹ֣א תִקָּ֑ח לִצְרֹ֗ר לְגַלּ֧וֹת עֶרְוָתָ֛הּ עָלֶ֖יהָ בְּחַיֶּֽיהָ:
אֶל־אֲחֹתָהּ - (lit.) To her sister - i.e., both of them together.		אֶל־אֲחֹתָהּ. שְׁתֵּיהֶן כְּאַחַת (קידושין נ'):
לִצְרֹר - This is related to צָרָה “rival wife,” thus meaning “to make them rival wives to each other.”		לִצְרֹר. לְשׁוֹן צָרָה — לַעֲשׂוֹת אֶת זוֹ צָרָה לָזוֹ:
בְּחַיֶּֽיהָ - In her lifetime. This teaches you that even if he divorced his wife, he may not marry her sister as long as his ex-wife is alive.		בְּחַיֶּֽיהָ. לִמֶּדְךָ שֶׁאִם גֵרְשָׁהּ לֹא יִשָּׂא אֶת אֲחוֹתָהּ כָּל זְמַן שֶׁהִיא בַחַיִּים (יבמות ח'):
19You must not approach a woman during her period of menstrual separation in order to “uncover her nakedness,” on account of her ritual defilement.		יטוְאֶל־אִשָּׁ֖ה בְּנִדַּ֣ת טֻמְאָתָ֑הּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ:
20You must not lie carnally with your neighbor’s wife, causing yourself to become spiritually defiled by her.		כוְאֶל־אֵ֨שֶׁת֙ עֲמִ֣יתְךָ֔ לֹֽא־תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְזָ֑רַע לְטָמְאָה־בָֽהּ:
21You must not give any of your offspring in order to pass the child through the fire set up for the deity Molech. You must not profane the Name of your God; I am God.		כאוּמִזַּרְעֲךָ֥ לֹֽא־תִתֵּ֖ן לְהַֽעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
לַמֹּלֶךְ - For Molech. This is a pagan deity called Molech, whose form of worship was as follows: The person hands over his child to the priests of the idol, two large fires are made, and they pass the child on foot through the two pyres of fire.		לַמֹּלֶךְ. עֲבוֹדָה זָרָה הִיא שֶׁשְּׁמָהּ מֹלֶךְ, וְזוֹ הִיא עֲבוֹדָתָהּ, שֶׁמּוֹסֵר בְּנוֹ לַכּוֹמְרִים וְעוֹשִׂין שְׁתֵּי מְדוּרוֹת גְּדוֹלוֹת וּמַעֲבִירִין אֶת הַבֵּן בְּרַגְלָיו בֵּין שְׁתֵּי מְדוּרוֹת הָאֵשׁ (סנהדרין ס"ד):
לֹֽא־תִתֵּן - You must not give. This refers to handing him over to the priests.		לֹֽא־תִתֵּן. זוֹ הִיא מְסִירָתוֹ לַכּוֹמְרִים:
לְהַֽעֲבִיר לַמֹּלֶךְ - (lit.) To have pass through to Molech. This refers to passing the child through the fire.		לְהַֽעֲבִיר לַמֹּלֶךְ. זוֹ הַעֲבָרַת הָאֵשׁ:

Footnotes

Leviticus 20:11.

Leviticus 18:17.

Yevamot 3a.

Leviticus 20:14.

Seventh Portion

Vayikra (Leviticus) Chapter 18

22You must not “lie down” with a male as with a woman; this is an abomination.		כב וְאֶ֨ת־זָכָ֔ר לֹ֥א תִשְׁכַּ֖ב מִשְׁכְּבֵ֣י אִשָּׁ֑ה תּֽוֹעֵבָ֖ה הִֽוא:
23You must not fornicate with any animal, thereby becoming spiritually defiled by it. A woman must not stand in front of an animal in order that it copulate with her. This is considered depravity.		כגוּבְכָל־בְּהֵמָ֛ה לֹֽא־תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְטָמְאָה־בָ֑הּ וְאִשָּׁ֗ה לֹא־תַֽעֲמֹ֞ד לִפְנֵ֧י בְהֵמָ֛ה לְרִבְעָ֖הּ תֶּ֥בֶל הֽוּא:
תֶּבֶל הֽוּא - This is considered depravity. This term denotes prostitution, incest, and adultery, and so we find: “and My anger is over their abomination (תַּבְלִיתָם).” 1 Another explanation: תֶּבֶל denotes the unnatural mingling and confusion of human seed with animal seed.		תֶּבֶל הֽוּא. לְשׁוֹן קָדֵשׁ וְעֶרְוָה וְנִאוּף, וְכֵן וְאַפִּי עַל תַּבְלִיתָם (ישעיהו י'); דָּבָר אַחֵר תֶּבֶל הוּא לְשׁוֹן בְּלִילָה וְעִרְבּוּב זֶרַע אָדָם וְזֶרַע בְּהֵמָה:
24You must not spiritually defile yourselves by doing any of these things, for the nations whom I am sending out of Canaan from before you have defiled themselves by doing all these things,		כדאַל־תִּטַּמְּא֖וּ בְּכָל־אֵ֑לֶּה כִּ֤י בְכָל־אֵ֨לֶּה֙ נִטְמְא֣וּ הַגּוֹיִ֔ם אֲשֶׁר־אֲנִ֥י מְשַׁלֵּ֖חַ מִפְּנֵיכֶֽם:
25and thus the land became spiritually defiled. I have therefore brought the account of its inhabitants’ sin upon it, and the land has vomited out its inhabitants.		כהוַתִּטְמָ֣א הָאָ֔רֶץ וָֽאֶפְקֹ֥ד עֲו‍ֹנָ֖הּ עָלֶ֑יהָ וַתָּקִ֥א הָאָ֖רֶץ אֶת־יֽשְׁבֶֽיהָ:
26But as for you, you must safeguard My rules and My ordinances; you must not engage in any of these abominations, neither the native Israelite nor the convert who dwells among you—		כווּשְׁמַרְתֶּ֣ם אַתֶּ֗ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י וְלֹ֣א תַֽעֲשׂ֔וּ מִכֹּ֥ל הַתּֽוֹעֵבֹ֖ת הָאֵ֑לֶּה הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
27for the people who occupied the land before you took possession of it did engage in all these abominations, and thus the land became spiritually defiled—		כזכִּ֚י אֶת־כָּל־הַתּֽוֹעֵבֹ֣ת הָאֵ֔ל עָשׂ֥וּ אַנְשֵֽׁי־הָאָ֖רֶץ אֲשֶׁ֣ר לִפְנֵיכֶ֑ם וַתִּטְמָ֖א הָאָֽרֶץ:
28so the land not vomit you out for having spiritually defiled it, just as it vomited out the nations who preceded you.		כחוְלֹֽא־תָקִ֤יא הָאָ֨רֶץ֙ אֶתְכֶ֔ם בְּטַמַּֽאֲכֶ֖ם אֹתָ֑הּ כַּֽאֲשֶׁ֥ר קָאָ֛ה אֶת־הַגּ֖וֹי אֲשֶׁ֥ר לִפְנֵיכֶֽם:
וְלֹֽא־תָקִיא הָאָרֶץ אֶתְכֶם - So the land not vomit you out. This may be explained by comparison to a prince who was fed something disgusting, which cannot be contained in his stomach, so he vomits it out; so the Land of Israel can also not retain sinners on its soil. Onkelos’ translation of וְלֹא תָקִיא is וְלָא תְרוֹקֵן, denoting “emptying out,” i.e., the Land empties itself out of them.		וְלֹֽא־תָקִיא הָאָרֶץ אֶתְכֶם. מָשָׁל לְבֶן מֶלֶךְ שֶׁהֶאֱכִילוּהוּ דָּבָר מָאוּס, שֶׁאֵין עוֹמֵד בְּמֵעָיו אֶלָּא מְקִיאוֹ, כָּךְ אֶרֶץ יִשְׂרָאֵל אֵינָהּ מְקַיֶּמֶת עוֹבְרֵי עֲבֵרָה (ספרא סוף קדושים), וְתַרְגּוּמוֹ וְלָא תְרוֹקֵן, לְשׁוֹן רִקּוּן — מְרִיקָה עַצְמָהּ מֵהֶם:
29For with regard to anyone who commits any of these abominations, the persons engaging in these abominations will be cut off from the midst of their people.		כטכִּ֚י כָּל־אֲשֶׁ֣ר יַֽעֲשֶׂ֔ה מִכֹּ֥ל הַתּֽוֹעֵבֹ֖ת הָאֵ֑לֶּה וְנִכְרְת֛וּ הַנְּפָשׁ֥וֹת הָֽעֹשׂ֖ת מִקֶּ֥רֶב עַמָּֽם:
הַנְּפָשׁוֹת הָֽעֹשׂת - The persons engaging. This implies both the male and the female.		הַנְּפָשׁוֹת הָֽעֹשׂת. הַזָּכָר וְהַנְּקֵבָה בְמַשְׁמָע (ספרא):
30You must safeguard My charge, so that you not commit any of the abominable practices that were performed by those who occupied the land before you, so you not become spiritually defiled by these practices. I am God, your God.’”		לוּשְׁמַרְתֶּ֣ם אֶת־מִשְׁמַרְתִּ֗י לְבִלְתִּ֨י עֲשׂ֜וֹת מֵֽחֻקּ֤וֹת הַתּֽוֹעֵבֹת֙ אֲשֶׁ֣ר נַֽעֲשׂ֣וּ לִפְנֵיכֶ֔ם וְלֹ֥א תִטַּמְּא֖וּ בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי - You must safeguard my charge. This is added to obligate the court to enforce this.		וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי. לְהַזְהִיר בֵּית דִּין עַל כָּךְ (שם):
וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי ה' אֱלֹֽהֵיכֶֽם - So you not become defiled by them; I am God, your God - from which can be inferred that if you do become defiled by them, I am not your God, as you cause the special relationship you enjoy with Me to be undermined – what benefit then do I have from you? – and you will be punished by annihilation. It therefore says: “I am God, your God.”		וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי ה' אֱלֹֽהֵיכֶֽם. הָא אִם תִּטַּמְּאוּ אֵינִי אֱלֹהֵיכֶם, וְאַתֶּם נִפְסָלִים מֵאַחֲרַי, וּמַה הֲנָאָה יֵשׁ לִי בָּכֶם וְאַתֶּם מִתְחַיְּבִים כְּלָיָה? לְכָךְ נֶאֱמַר אֲנִי ה' אֱלֹהֵיכֶם (שם):

Footnotes

Isaiah 10:25.

Maftir Portion

Vayikra (Leviticus) Chapter 18

28so the land not vomit you out for having spiritually defiled it, just as it vomited out the nations who preceded you.		כחוְלֹֽא־תָקִ֤יא הָאָ֨רֶץ֙ אֶתְכֶ֔ם בְּטַמַּֽאֲכֶ֖ם אֹתָ֑הּ כַּֽאֲשֶׁ֥ר קָאָ֛ה אֶת־הַגּ֖וֹי אֲשֶׁ֥ר לִפְנֵיכֶֽם:
וְלֹֽא־תָקִיא הָאָרֶץ אֶתְכֶם - So the land not vomit you out. This may be explained by comparison to a prince who was fed something disgusting, which cannot be contained in his stomach, so he vomits it out; so the Land of Israel can also not retain sinners on its soil. Onkelos’ translation of וְלֹא תָקִיא is וְלָא תְרוֹקֵן, denoting “emptying out,” i.e., the Land empties itself out of them.		וְלֹֽא־תָקִיא הָאָרֶץ אֶתְכֶם. מָשָׁל לְבֶן מֶלֶךְ שֶׁהֶאֱכִילוּהוּ דָּבָר מָאוּס, שֶׁאֵין עוֹמֵד בְּמֵעָיו אֶלָּא מְקִיאוֹ, כָּךְ אֶרֶץ יִשְׂרָאֵל אֵינָהּ מְקַיֶּמֶת עוֹבְרֵי עֲבֵרָה (ספרא סוף קדושים), וְתַרְגּוּמוֹ וְלָא תְרוֹקֵן, לְשׁוֹן רִקּוּן — מְרִיקָה עַצְמָהּ מֵהֶם:
29For with regard to anyone who commits any of these abominations, the persons engaging in these abominations will be cut off from the midst of their people.		כטכִּ֚י כָּל־אֲשֶׁ֣ר יַֽעֲשֶׂ֔ה מִכֹּ֥ל הַתּֽוֹעֵבֹ֖ת הָאֵ֑לֶּה וְנִכְרְת֛וּ הַנְּפָשׁ֥וֹת הָֽעֹשׂ֖ת מִקֶּ֥רֶב עַמָּֽם:
הַנְּפָשׁוֹת הָֽעֹשׂת - The persons engaging. This implies both the male and the female.		הַנְּפָשׁוֹת הָֽעֹשׂת. הַזָּכָר וְהַנְּקֵבָה בְמַשְׁמָע (ספרא):
30You must safeguard My charge, so that you not commit any of the abominable practices that were performed by those who occupied the land before you, so you not become spiritually defiled by these practices. I am God, your God.’”		לוּשְׁמַרְתֶּ֣ם אֶת־מִשְׁמַרְתִּ֗י לְבִלְתִּ֨י עֲשׂ֜וֹת מֵֽחֻקּ֤וֹת הַתּֽוֹעֵבֹת֙ אֲשֶׁ֣ר נַֽעֲשׂ֣וּ לִפְנֵיכֶ֔ם וְלֹ֥א תִטַּמְּא֖וּ בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי - You must safeguard my charge. This is added to obligate the court to enforce this.		וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי. לְהַזְהִיר בֵּית דִּין עַל כָּךְ (שם):
וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי ה' אֱלֹֽהֵיכֶֽם - So you not become defiled by them; I am God, your God - from which can be inferred that if you do become defiled by them, I am not your God, as you cause the special relationship you enjoy with Me to be undermined – what benefit then do I have from you? – and you will be punished by annihilation. It therefore says: “I am God, your God.”		וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי ה' אֱלֹֽהֵיכֶֽם. הָא אִם תִּטַּמְּאוּ אֵינִי אֱלֹהֵיכֶם, וְאַתֶּם נִפְסָלִים מֵאַחֲרַי, וּמַה הֲנָאָה יֵשׁ לִי בָּכֶם וְאַתֶּם מִתְחַיְּבִים כְּלָיָה? לְכָךְ נֶאֱמַר אֲנִי ה' אֱלֹהֵיכֶם (שם):

Haftarah

Amos Chapter 9

7Are you not like the children of the Cushites to Me, O children of Israel? says the Lord. Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor and Aram from Kir?		זהֲל֣וֹא כִבְנֵי֩ כֻשִׁיִּ֨ים אַתֶּ֥ם לִ֛י בְּנֵ֥י יִשְׂרָאֵ֖ל נְאֻם־יְהֹוָ֑ה הֲל֣וֹא אֶת־יִשְׂרָאֵ֗ל הֶֽעֱלֵ֙יתִי֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּפְלִשְׁתִּיִּ֥ים מִכַּפְתּ֖וֹר וַֽאֲרָ֥ם מִקִּֽיר:
Are you not like the children of the Cushites to Me. Why should I refrain from exacting retribution upon you since you do not return to Me? Have you not come from the sons of Noah like the other nations? Like the Cushites whom you resemble, as the matter is stated: (Jer. 13:23) “Will a Cushite change his skin…? So will you be able to improve.”		הלא כבני כושיים אתם לי. למה אמנע מלהפרע מכם אחרי אשר אינכם שבים אלי הלא מן בני נח באתם כשאר עכו"ם ככושיים אשר נדמיתם להם כענין שנאמר (ירמיהו י״ג:כ״ג) היהפוך כושי עורו כך אתם תוכלו להטיב:
Did I not. Was it not out of My goodness, the beginning of My choosing you, My taking you out of the land of Egypt? Now what is that to Me? The Philistines, too, I took out of Caphtor in such a manner when the Caphtorites came upon the Avvites, as the matter is stated (Deut. 2:23) “And the Avvites who lived in open towns up to Gaza etc.” They vanquished also the people of Gaza and the remaining lords of the Philistines under them, and I took them out of their hands, and, even so, I did not make them My people.		הלא. בטובתי תחילת בוחרי בכם היא הוצאה שהוצאתי אתכם מארץ מצרים ומה לי בכך אף פלשתים כך הוצאתי מכפתור כשבאו כפתורים על עוים כענין שנאמר (דברים ב׳:כ״ג) והעוים היושבים בחצרים עד עזה וגו' כבשו גם בני עזה ושאר סרני פלשתים תחתיהם והוצאתים מידם ואעפ"כ לא עשיתים לי לעם:
and Aram from Kir. And so am I destined to bring Aram up from Kir, where Sennacherib will exile them, and, at the end of days, when the kingdom of Assyria will terminate, they will go out.		וארם מקיר. וכן אני עתיד להעלות את ארם מקיר שיגלם שם סנחריב ולקץ הימים משתבטל מלכות אשור יצאו:
8Behold the eyes of the Lord God are on the sinful kingdom, and I will destroy it from upon the face of the earth; but I will not destroy the house of Jacob, says the Lord.		חהִנֵּ֞ה עֵינֵ֣י \| אֲדֹנָ֣י יֱהֹוִ֗ה בַּמַּמְלָכָה֙ הַֽחַטָּאָ֔ה וְהִשְׁמַדְתִּ֣י אֹתָ֔הּ מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה אֶ֗פֶס כִּ֠י לֹ֣א הַשְׁמֵ֥יד אַשְׁמִ֛יד אֶת־בֵּ֥ית יַֽעֲקֹ֖ב נְאֻם־יְהֹוָֽה:
and I will destroy it. The kingdom is the house of Jehu, but I will not destroy the house of Jacob.		והשמדתי אותה. הממלכה הם בית יהוא אבל בית יעקב לא אשמיד:
9For, behold I command, and I will scatter the house of Israel among all the nations; as it is shaken in a sieve, and not a coarse particle falls to the earth.		טכִּֽי־הִנֵּ֚ה אָֽנֹכִי֙ מְצַוֶּ֔ה וַֽהֲנִע֥וֹתִי בְכָל־הַגּוֹיִ֖ם אֶת־בֵּ֣ית יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֚ר יִנּ֙וֹעַ֙ בַּכְּבָרָ֔ה וְלֹֽא־יִפּ֥וֹל צְר֖וֹר אָֽרֶץ:
For behold I command. to exile them among all the nations, an unusually great scattering.		כי הנה אנכי מצוה. להגלותם ולהניעם בכל הגוים הנעה רבה ויתירה:
as it is shaken. What they sift with a sieve after the fine bran falls out of it, and there remains the coarse [bran], which cannot come out, and then the one who shakes [it], shakes with all his might.		כאשר ינוע. מה שכוברין בכברה לאחר שנפלו ממנו סובין הדקין ונותרו הגסין שאין יכולין לצאת ואז המנענע מנענע בכל כחו:
it is shaken. by another, and it is impossible to read יָנוּעַ, since that denotes a thing that moves by itself.		ינוע. על ידי אחר ולא יתכן לקרות ינוע שהוא דבר הנע מאליו:
10By the sword shall all the sinful of My people perish, those who say, "The evil shall not soon come upon us. "		יבַּחֶ֣רֶב יָמ֔וּתוּ כֹּ֖ל חַטָּאֵ֣י עַמִּ֑י הָאֹֽמְרִ֗ים לֹֽא־תַגִּ֧ישׁ וְתַקְדִּ֛ים בַּֽעֲדֵ֖ינוּ הָֽרָעָֽה:
“The evil shall not soon come upon us.”. Because of our iniquities, the evil shall not hasten to approach and to come.		לא תגיש ותקדים בעדינו הרעה. בשביל עוונינו לא תמהר הרעה לגשת ולבא:
11On that day, I will raise up the fallen Tabernacle of David, and I will close up their breaches, and I will raise up its ruins, and build it up as in the days of yore.		יאבַּיּ֣וֹם הַה֔וּא אָקִ֛ים אֶת־סֻכַּ֥ת דָּוִ֖יד הַנֹּפֶ֑לֶת וְגָֽדַרְתִּ֣י אֶת־פִּרְצֵיהֶ֗ן וַֽהֲרִֽסֹתָיו֙ אָקִ֔ים וּבְנִיתִ֖יהָ כִּימֵ֥י עוֹלָֽם:
On that day. And, after all these will befall him, that day will come, the day destined for the redemption, and thereon…		ביום ההוא. אחרי בא עליהם כל אלה יבא יום ההוא המוכן לגאולה ובו:
I will raise up the fallen Tabernacle of David. Jonathan renders: the kingdom of the house of David.		אקים סוכת דוד הנופלת. י"ת מלכותא דבית דוד:
12In order that they inherit the remnant of Edom and all the nations because My Name is called upon them, says the Lord Who does this.		יבלְמַ֨עַן יִֽירְשׁ֜וּ אֶת־שְׁאֵרִ֚ית אֱדוֹם֙ וְכָל־הַגּוֹיִ֔ם אֲשֶׁר־נִקְרָ֥א שְׁמִ֖י עֲלֵיהֶ֑ם נְאֻם־יְהֹוָ֖ה עֹ֥שֶׂה זֹּֽאת:
In order that they inherit. [I.e, in order that] Israel [inherit] the remnant of Edom etc.		למען יירשו. ישראל את שארית וגו' ואת כל הגוים:
because My Name is called upon them. Heb. אֲשֶׁר, like כִּי, because.		אשר נקרא שמי עליהם. אשר כמו כי:
13Behold days are coming, says the Lord, that the plowman shall meet the reaper and the treader of the grapes the one who carries the seed, and the mountains shall drip sweet wine, and all the hills shall melt.		יגהִנֵּ֨ה יָמִ֚ים בָּאִים֙ נְאֻם־יְהֹוָ֔ה וְנִגַּ֚שׁ חוֹרֵשׁ֙ בַּקֹּצֵ֔ר וְדֹרֵ֥ךְ עֲנָבִ֖ים בְּמֹשֵׁ֣ךְ הַזָּ֑רַע וְהִטִּ֚יפוּ הֶֽהָרִים֙ עָסִ֔יס וְכָל־הַגְּבָע֖וֹת תִּתְמוֹגַֽגְנָה:
that the plowman shall meet the reaper. (Lev. 26:5) “And your threshing shall overtake the vintage, and the vintage shall overtake the sowing.” They will not finish plowing until the harvest comes, and they will not finish harvesting until the time of sowing comes.		ונגש חורש בקוצר. והשיג דיש את בציר ובציר ישיג את זרע (ויקרא כ״ו:ה׳) לא יספיקו לחרוש עד שיבא הקציר ולא יספיקו לבצור עד שיבא עת הזרע:
shall melt. Heb. תִּתְמוֹגַגְנָה. Jonathan renders: shall split. Tilled soil splits when rains come.		תתמוגגנה. תרגם יונתן יתפלחן, קרקע עבודה מתמוגגת בבא גשמים:
sweet wine. Heb. עָסִיס. Good and sweet wine.		עסיס. יין טוב ומתוק:
14And I will return the captivity of My people Israel, and they shall rebuild desolate cities and inhabit [them], and they shall plant vineyards and drink their wine, and they shall make gardens and eat their produce.		ידוְשַׁבְתִּי֘ אֶת־שְׁב֣וּת עַמִּ֣י יִשְׂרָאֵל֒ וּבָנ֞וּ עָרִ֚ים נְשַׁמּוֹת֙ וְיָשָׁ֔בוּ וְנָֽטְע֣וּ כְרָמִ֔ים וְשָׁת֖וּ אֶת־יֵינָ֑ם וְעָשׂ֣וּ גַנּ֔וֹת וְאָֽכְל֖וּ אֶת־פְּרִיהֶֽם:
15And I will plant them on their land, and they shall no longer be uprooted from upon their land, that I have given them, said the Lord your God.		טווּנְטַעְתִּ֖ים עַל־אַדְמָתָ֑ם וְלֹ֨א יִנָּֽתְשׁ֜וּ ע֗וֹד מֵעַ֚ל אַדְמָתָם֙ אֲשֶׁר־נָתַ֣תִּי לָהֶ֔ם אָמַ֖ר יְהֹוָ֥ה אֱלֹהֶֽיךָ:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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