19You must consecrate every firstborn male that is born of your herd or flock to God, your God. You must not work the field with the firstborn of your work-bull. You must not shear the firstborn of your flock. |
|
יטכָּל־הַבְּכ֡וֹר אֲשֶׁר֩ יִוָּלֵ֨ד בִּבְקָֽרְךָ֤ וּבְצֹֽאנְךָ֙ הַזָּכָ֔ר תַּקְדִּ֖ישׁ לַֽיהֹוָ֣ה אֱלֹהֶ֑יךָ לֹ֤א תַֽעֲבֹד֙ בִּבְכֹ֣ר שׁוֹרֶ֔ךָ וְלֹ֥א תָגֹ֖ז בְּכ֥וֹר צֹאנֶֽךָ: |
כָּל־הַבְּכוֹר תַּקְדִּישׁ - You must consecrate every firstborn - but elsewhere it says: “no man may consecrate a firstborn animal,” as it is written, “no man may consecrate a firstborn animal.” How is this reconciled? That verse means that he may not consecrate it as any other sacrifice, and here it teaches us that although it is sanctified at birth, there is an obligation to say: “You are sanctified as a firstborn!” Another explanation: You cannot say: “consecrate it,” for it already states: “do not consecrate”; and you cannot say: “do not consecrate it,” for it already states: “consecrate.” How is this reconciled? You can consecrate it by consecrating its value, i.e., donating to the Temple Treasury the value of the gratification it brings you. |
|
כָּל־הַבְּכוֹר תַּקְדִּישׁ.
וּבְמָקוֹם אַחֵר (ויקרא כ"ז) הוּא אוֹמֵר "לֹא יַקְדִּישׁ אִישׁ אֹתוֹ", הָא כֵיצַד? אֵינוֹ מַקְדִּישׁוֹ לְקָרְבָּן אַחֵר; וְכָאן לִמֵּד שֶׁמִּצְוָה לוֹמַר הֲרֵי אַתָּה קָדוֹשׁ לִבְכוֹרָה. דָּבָר אַחֵר — אִי אֶפְשָׁר לוֹמַר "תַּקְדִּישׁ", שֶׁכְּבָר נֶאֱמַר "לֹא יַקְדִּישׁ", וְאִי אֶפְשָׁר לוֹמַר "לֹא יַקְדִּישׁ", שֶׁהֲרֵי כְבָר נֶאֱמַר "תַּקְדִּישׁ", הָא כֵיצַד? מַקְדִּישׁוֹ אַתָּה הֶקְדֵּשׁ עִלּוּי וְנוֹתֵן לַהֶקְדֵּשׁ כְּפִי טוֹבַת הֲנָאָה שֶׁבּוֹ (ערכין כ"ט):
|
לֹא תַֽעֲבֹד בבכור שׁוֹרֶךָ וְלֹא תָגֹז וגו' - You must not work with the firstborn of your work-bull; you must not shear. Our sages learned that the reverse – to shear a firstborn work-bull or work with a firstborn sheep – is also forbidden, but Scripture speaks of common practices. |
|
לֹא תַֽעֲבֹד בבכור שׁוֹרֶךָ וְלֹא תָגֹז וגו'.
אַף הַחִלּוּף לָמְדוּ רַבּוֹתֵינוּ שֶׁאָסוּר, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה (בכורות כ"ה):
|
20You must eat it before God, your God, within the place that God will choose—you and your household—year by year. |
|
כלִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֤יךָ תֹֽאכְלֶ֨נּוּ֙ שָׁנָ֣ה בְשָׁנָ֔ה בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה אַתָּ֖ה וּבֵיתֶֽךָ: |
לִפְנֵי ה' אֱלֹהֶיךָ תֹֽאכְלֶנּוּ - You must eat it before God, your God. This is addressed to the priest, for we already know that the firstborn, whether perfect or blemished, is one of the priestly entitlements, as it says: “Their flesh will be yours….” |
|
לִפְנֵי ה' אֱלֹהֶיךָ תֹֽאכְלֶנּוּ.
לַכֹּהֵן הוּא אוֹמֵר, שֶׁכְּבָר מָצִינוּ שֶׁהוּא מִמַּתְּנוֹת כְּהֻנָּה אֶחָד תָּם וְאֶחָד בַּעַל מוּם, שֶׁנֶּאֱמַר (במדבר י"ח) וּבְשָׂרָם יִהְיֶה לָּךְ וְגוֹ' (בכ' כ"ח):
|
שָׁנָה בְשָׁנָה - Year by year. From here we learn that we do not delay its offering longer than the end of its first year. I might then think that it becomes disqualified for sacrifice once its first year has passed. This cannot be, for it has already been compared to the second tithe, as it says: “You must eat the tithe of your grain, wine, and oil, as well as the firstborn of your cattle and of your flocks, before God, your God.” Just as the second tithe does not become unfit if left from one year to the next, so, too, a firstborn does not become unfit. However, it should optimally be eaten within its first year. |
|
שָׁנָה בְשָׁנָה.
מִכָּאן שֶׁאֵין מַשְׁהִין אוֹתוֹ יוֹתֵר עַל שְׁנָתוֹ; יָכוֹל יְהֵא פָּסוּל מִשֶּׁעָבְרָה שְׁנָתוֹ, כְּבָר הֻקַּשׁ לְמַעֲשֵׂר, שֶׁנֶּאֱמַר (דברים י"ד) וְאָכַלְתָּ לִפְנֵי ה' אֱלֹהֶיךָ מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ, מַה מַּעֲשֵׂר שֵׁנִי אֵינוֹ נִפְסָל מִשָּׁנָה לַחֲבֶרְתָּהּ אַף בְּכוֹר אֵינוֹ נִפְסָל, אֶלָּא שֶׁמִּצְוָה תּוֹךְ שְׁנָתוֹ (בכ' כ"ז):
|
שָׁנָה בְשָׁנָה - (lit.) A year in a year - i.e., if one slaughtered it at the end of its first year, he may eat it that day and one day of the next year. We thus learn that a firstborn sacrifice may be eaten during the two days and one intervening night after it is slaughtered. |
|
שָׁנָה בְשָׁנָה.
אִם שְׁחָטוֹ בְּסוֹף שְׁנָתוֹ אוֹכְלוֹ אוֹתוֹ הַיּוֹם וְיוֹם אֶחָד מִשָּׁנָה אַחֶרֶת, לִמֵּד שֶׁנֶּאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד (שם):
|
21If it be blemished—whether it be lame, blind, or suffering from any bad blemish—you must not sacrifice it to God, your God. |
|
כאוְכִי־יִֽהְיֶ֨ה ב֜וֹ מ֗וּם פִּסֵּ֨חַ֙ א֣וֹ עִוֵּ֔ר כֹּ֖ל מ֣וּם רָ֑ע לֹ֣א תִזְבָּחֶ֔נּוּ לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ: |
מוּם - A blemish - is a general statement; |
|
מוּם.
כְּלָל:
|
פִּסֵּחַ אוֹ עִוֵּר - lame or blind. is a qualification;. |
|
פִּסֵּחַ אוֹ עִוֵּר.
פְּרָט:
|
כֹּל מוּם רָע - any bad blemish. is again a general statement. Just as the qualification specifies a blemish that is exposed and does not regenerate, so, too, are included all blemishes that are exposed and do not regenerate. |
|
כֹּל מוּם רָע.
חָזַר וְכָלַל — מַה הַפְּרָט מְפֹרָשׁ מוּם הַגָּלוּי וְאֵינוֹ חוֹזֵר, אַף כָּל מוּם שֶׁבַּגָּלוּי וְאֵינוֹ חוֹזֵר (שם ל"ז):
|
22You may eat it in your cities, the ritually defiled people and the ritually undefiled people together, just like gazelle and deer. |
|
כבבִּשְׁעָרֶ֖יךָ תֹּֽאכְלֶ֑נּוּ הַטָּמֵ֤א וְהַטָּהוֹר֙ יַחְדָּ֔ו כַּצְּבִ֖י וְכָֽאַיָּֽל: |
23However, you must not consume its blood; you must spill it onto the ground like water. |
|
כגרַ֥ק אֶת־דָּמ֖וֹ לֹ֣א תֹאכֵ֑ל עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם: |
רַק אֶת־דָּמוֹ לֹא תֹאכֵל - However, you may not consume its blood. This prohibition is repeated so that you not say: Since this entire blemished firstborn animal is permitted although it is of a forbidden category – for despite being consecrated, it may be slaughtered and eaten outside the Temple without being redeemed – I might think that its blood also becomes permitted. Scripture therefore states: “However, you may not consume its blood.” |
|
רַק אֶת־דָּמוֹ לֹא תֹאכֵל.
שֶׁלֹּא תֹאמַר הוֹאִיל וְכֻלּוֹ הֶתֵּר הַבָּא מִכְּלַל אִסּוּר הוּא, שֶׁהֲרֵי קָדוֹשׁ וְנִשְׁחָט בַּחוּץ בְּלֹא פִדְיוֹן וְנֶאֱכָל, יָכוֹל יְהֵא אַף הַדָּם מֻתָּר, תַּלְמוּד לוֹמַר רק את דמו לא תאכל:
|
1Safeguard the month of ripening. You must offer up the Passover offering to God, your God, because God, your God, took you out of Egypt in the month of ripening, at night. |
|
אשָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָֽאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה: |
שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב - Safeguard the month of ripening - i.e., before it arrives, ensure that it will be capable of producing ripe barley, in order that you be able to offer up the omer grain-offering during that month, and if not, make the year a leap year. |
|
שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב.
מִקֹּדֶם בּוֹאוֹ שְׁמֹר שֶׁיְּהֵא רָאוּי לְאָבִיב – לְהַקְרִיב בּוֹ אֶת מִנְחַת הָעֹמֶר, וְאִם לָאו עַבֵּר אֶת הַשָּׁנָה (עי' סנהדרין י"א):
|
מִמִּצְרַיִם לָֽיְלָה - Of Egypt at night. But did they not leave during the daytime, as it says: “On the day following the Passover sacrifice, the Israelites left…”? This is only stated because Pharaoh gave them permission to leave at night, as it says: “He called out for Moses and Aaron in the night….” |
|
מִמִּצְרַיִם לָֽיְלָה.
וַהֲלֹא בַּיּוֹם יָצְאוּ שֶׁנֶּאֱמַר (במדבר ל"ג) מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְנֵי יִשְׂרָאֵל וְגוֹ'? אֶלָּא לְפִי שֶׁבַּלַּיְלָה נָתַן לָהֶם פַּרְעֹה רְשׁוּת לָצֵאת, שֶׁנֶּאֱמַר (שמות י"ב) וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה וְגוֹ' (בראשית ט'):
|
2You must slaughter the Passover sacrifice to God, your God, from the flock, and a peace-offering of cattle, in the place to which God will choose to attach His Name. |
|
בוְזָבַ֥חְתָּ פֶּ֛סַח לַֽיהֹוָ֥ה אֱלֹהֶ֖יךָ צֹ֣אן וּבָקָ֑ר בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחַ֣ר יְהֹוָ֔ה לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם: |
וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן - You must slaughter the Passover sacrifice to God, your God, from the flock - as it says: “you may take it from the sheep or from the goats.” |
|
וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן.
שֶׁנֶּאֱמַר (שמות י"ב) מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:
|
וּבָקָר - And cattle - you must sacrifice as a festival offering (חֲגִיגָה), meaning that if a large group is registered for the Passover sacrifice, they should bring a festival offering along with it and eat it first, so that the Passover sacrifice be eaten in a state of satiety. Our sages also derived many other laws from this verse. |
|
וּבָקָר.
תִּזְבַּח לַחֲגִיגָה, שֶׁאִם נִמְנוּ עַל הַפֶּסַח חֲבוּרָה מְרֻבָּה, מְבִיאִים עִמּוֹ חֲגִיגָה כְּדֵי שֶׁיְּהֵא נֶאֱכָל עַל הַשֹּׂבַע (פסחים ס"ט); וְעוֹד לָמְדוּ רַבּוֹתֵינוּ דְּבָרִים הַרְבֵּה מִפָּסוּק זֶה:
|
3You must not eat it with leavened bread. For seven days thereafter you must eat matzos, the bread of affliction, because you went out of Egypt hastily, in order that you remember the day when you went out of Egypt all the days of your life. |
|
גלֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָ֥יו מַצּ֖וֹת לֶ֣חֶם עֹ֑נִי כִּ֣י בְחִפָּז֗וֹן יָצָ֨אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לְמַ֣עַן תִּזְכֹּ֗ר אֶת־י֤וֹם צֵֽאתְךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ: |
לֶחֶם עֹנִי - The bread of affliction - i.e., bread that reminds you of the affliction they suffered in Egypt. |
|
לֶחֶם עֹנִי.
לֶחֶם שֶׁמַּזְכִּיר אֶת הָעֹנִי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם (ספרי):
|
כִּי בְחִפָּזוֹן יָצָאתָ - Because you went out hastily - and the dough did not have time to rise, and this will serve to remind you of that event. The haste was not yours but the Egyptians’, as it says: “The Egyptians urged the people on, hurrying them out of the land.” |
|
כִּי בְחִפָּזוֹן יָצָאתָ.
וְלֹא הִסְפִּיק בָּצֵק לְהַחֲמִיץ וְזֶה יִהְיֶה לְךָ לְזִכָּרוֹן; וְחִפָּזוֹן לֹא שֶׁלְּךָ הָיָה אֶלָּא שֶׁל מִצְרַיִם, שֶׁכֵּן הוּא אוֹמֵר "וַתֶּחֱזַק מִצְרַיִם עַל הָעָם וְגוֹ'" (ספרי):
|
לְמַעַן תִּזְכֹּר - In order that you remember - through eating the Passover sacrifice and the matzah – “the day you left.” |
|
לְמַעַן תִּזְכֹּר.
עַל יְדֵי אֲכִילַת הַפֶּסַח וְהַמַּצָּה את יום צאתך:
|
4No leavening agents of yours may be seen throughout your domain for seven days. None of the meat that you must slaughter in the afternoon of the preceding day may remain overnight until the morning. |
|
דוְלֹא־יֵֽרָאֶ֨ה לְךָ֥ שְׂאֹ֛ר בְּכָל־גְּבֻֽלְךָ֖ שִׁבְעַ֣ת יָמִ֑ים וְלֹֽא־יָלִ֣ין מִן־הַבָּשָׂ֗ר אֲשֶׁ֨ר תִּזְבַּ֥ח בָּעֶ֛רֶב בַּיּ֥וֹם הָֽרִאשׁ֖וֹן לַבֹּֽקֶר: |
וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָֽרִאשׁוֹן לַבֹּֽקֶר - None of the meat that you must slaughter in the afternoon of the (lit.) first day may remain overnight until the morning. This is a prohibition not to leave over meat from the Passover sacrifice of later generations, for previously it had only been stated regarding the Passover sacrifice brought in Egypt. יוֹם הָרִאשׁוֹן stated here refers to 14 Nisan, the day before Passover, as you find such usage elsewhere: אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם “but on the previous day you must clear your houses of leavening agents.” Because Scripture had finished discussing the Passover sacrifice and began in v. 3 to speak about the laws of the seven days of the festival, saying: “for seven days thereafter you must eat matzos,” “no leavening agents of yours may be seen throughout your domain for seven days,” it was necessary to specify about which sacrifice it is prohibiting, for had it written only: וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר “none of the meat that you must slaughter in the afternoon may remain overnight until the morning,” I would have said that peace-offerings slaughtered anytime during the seven days may not be left over until morning, and thus may only be eaten during that day and night. Therefore Scripture writes: בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן “in the afternoon of the previous day,” i.e., regarding the Passover sacrifice alone. Another explanation: Scripture is discussing the festival offering brought on 14 Nisan, and teaches us that, unlike the Passover sacrifice, it may be eaten for two days. Thus הָרִאשׁוֹן “the first day” stated here refers to the first day of the festival, and this is the meaning of the verse: The festival offering that you sacrifice in the afternoon may not remain overnight from the first day of the festival until the morning of the second day (16 Nisan), but must be eaten on the 14th and 15th. So it is taught in Tractate Pesachim. |
|
וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָֽרִאשׁוֹן לַבֹּֽקֶר.
אַזְהָרָה לַמּוֹתִיר בְּפֶסַח דּוֹרוֹת, לְפִי שֶׁלֹּא נֶאֱמַר אֶלָּא בְּפֶסַח מִצְרַיִם; וְיוֹם רִאשׁוֹן הָאָמוּר כָּאן הוּא י"ד בְּנִיסָן, כְּמָה דְּאַתְּ אָמַר "אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׂאוֹר מִבָּתֵּיכֶם" (שמות י"ב); וּלְפִי שֶׁנִּסְתַּלֵּק הַכָּתוּב מֵעִנְיָנוֹ שֶׁל פֶּסַח וְהִתְחִיל לְדַבֵּר בְּחֻקּוֹת שִׁבְעַת יָמִים, כְּגוֹן שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת, וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ, הֻצְרַךְ לְפָרֵשׁ בְּאֵיזוֹ זְבִיחָה הוּא מַזְהִיר, שֶׁאִם כָּתַב וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר הָיִיתִי אוֹמֵר שְׁלָמִים הַנִּשְׁחָטִים כָּל שִׁבְעָה כֻּלָּן בְּבַל תּוֹתִירוּ וְאֵינָן נֶאֱכָלִין אֶלָּא לְיוֹם וָלַיְלָה, לְכָךְ כָּתַב בערב ביום הראשון. דָּבָר אַחֵר בַּחֲגִיגַת י"ד הַכָּתוּב מְדַבֵּר, וְלִמֵּד עָלֶיהָ שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים, וְהָרִאשׁוֹן הָאָמוּר כָּאן בְּיוֹם טוֹב הָרִאשׁוֹן הַכָּתוּב מְדַבֵּר, וְכֵן מַשְׁמָעוּת הַמִּקְרָא – בְּשַׂר חֲגִיגָה אֲשֶׁר תִּזְבַּח בָּעֶרֶב לֹא יָלִין בְּיֹ"טֹ הָרִאשׁוֹן עַד בָּקְרוֹ שֶׁל שֵׁנִי, אֲבָל נֶאֱכֶלֶת הִיא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָׁה עָשָׂר, וְכָךְ הִיא שְׁנוּיָה בְמַסֶּכֶת פְּסָחִים (דף ע"א):
|
5You must not offer up the Passover offering within any of the other cities that God, your God, is giving you. |
|
הלֹ֥א תוּכַ֖ל לִזְבֹּ֣חַ אֶת־הַפָּ֑סַח בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ: |
6Rather, you must slaughter the Passover offering in the place to which God, your God, will choose to attach His Name, in the afternoon. You must eat it after the sun sets and burn it in the morning, the anniversary of the appointed time that God fixed for your departure from Egypt. |
|
וכִּי אִם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְשַׁכֵּ֣ן שְׁמ֔וֹ שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח בָּעָ֑רֶב כְּב֣וֹא הַשֶּׁ֔מֶשׁ מוֹעֵ֖ד צֵֽאתְךָ֥ מִמִּצְרָֽיִם: |
בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵֽאתְךָ מִמִּצְרָֽיִם - In the afternoon, after the sun sets, the time of your departure from Egypt. Three different times are stated here: בָּעֶרֶב “in the afternoon,” i.e., from six seasonal hours onwards – slaughter it; and כְּבוֹא הַשֶּׁמֶשׁ “after the sun sets” – eat it; and מוֹעֵד צֵאתְךָ “at the time of your departure from Egypt,” i.e., in the morning – you will later burn it, i.e., it has become “leftover” and must be taken out to the place designated for burning disqualified sacrifices. |
|
בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵֽאתְךָ מִמִּצְרָֽיִם.
הֲרֵי שְׁלֹשָׁה זְמַנִּים חֲלוּקִים, בָּעֶרֶב מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה זָבְחֵהוּ, וּכְבֹא הַשֶּׁמֶשׁ תֹּאכְלֵהוּ, וּמוֹעֵד צֵאתְךָ אַתָּה שׂוֹרְפֵהוּ, כְּלוֹמַר נַעֲשֶׂה נוֹתָר וְיֵצֵא לְבֵית הַשְּׂרֵפָה (ספרי; ברכות ט'):
|
7You must roast the Passover offering and eat it in the place that God, your God, will choose. You may leave and go home in the morning. |
|
זוּבִשַּׁלְתָּ֙ וְאָ֣כַלְתָּ֔ בַּמָּק֕וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ וּפָנִ֣יתָ בַבֹּ֔קֶר וְהָֽלַכְתָּ֖ לְאֹֽהָלֶֽיךָ: |
וּבִשַּׁלְתָּ - (lit.) You must cook. This means roasted by fire, which is also termed בִּשּׁוּל “cooking.” |
|
וּבִשַּׁלְתָּ.
זֶהוּ צְלִי אֵשׁ, שֶׁאַף הוּא קָרוּי בִּשּׁוּל:
|
וּפָנִיתָ בַבֹּקֶר - You may leave in the morning - i.e., on the morning of the second day. This teaches us that one is required to stay overnight in Jerusalem on the night after the festival. |
|
וּפָנִיתָ בַבֹּקֶר.
לְבָקְרוֹ שֶׁל שֵׁנִי, מְלַמֵּד שֶׁטָּעוּן לִינָה לֵיל שֶׁל מוֹצָאֵי י"ט (ספרי; פסחים צ"ה; חגיגה י"ז):
|
8You must eat matzos for six days. On the seventh day there must be a restriction of activity in honor of God, your God: you must not do any work on it. |
|
חשֵׁ֥שֶׁת יָמִ֖ים תֹּאכַ֣ל מַצּ֑וֹת וּבַיּ֣וֹם הַשְּׁבִיעִ֗י עֲצֶ֨רֶת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ לֹ֥א תַֽעֲשֶׂ֖ה מְלָאכָֽה: |
שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת - You must eat matzos for six days - but elsewhere it says: “for seven days you must eat matzos.” The explanation is: For seven days you may eat from the old grain, but only six of those days from the new. Another explanation: It teaches us that eating matzah on the seventh day of Passover is not obligatory. And from here you also learn that the same applies to the other six days, for the seventh day was included in the general statement, but was removed from that general statement to teach us that eating matzah on this day is only optional, not obligatory. Furthermore, it was not removed only to teach this regarding itself, but also to apply the teaching that applies to it to the entire general statement, as follows: Just as eating matzah on the seventh day is optional, so is it also optional on all the other days. The exception is the first night, for Scripture made eating it this night an obligation, as it says: “on the night following the 14th day of the month you must eat matzos.” |
|
שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת.
וּבְמָקוֹם אַחֵר (שמות י"ב) הוּא אוֹמֵר "שִׁבְעַת יָמִים"? שִׁבְעָה מִן הַיָּשָׁן וְשִׁשָּׁה מִן הֶחָדָשׁ (ספרי; מנחות ס"ו); דָּבָר אַחֵר — לִמֵּד עַל אֲכִילַת מַצָּה בַּשְּׁבִיעִי שֶׁאֵינָהּ חוֹבָה, וּמִכָּאן אַתָּה לָמֵד לְשֵׁשֶׁת יָמִים, שֶׁהֲרֵי שְׁבִיעִי בִּכְלָל הָיָה וְיָצָא מִן הַכְּלָל לְלַמֵּד שֶׁאֵין אֲכִילַת מַצָּה בּוֹ חוֹבָה אֶלָּא רְשׁוּת, וְלֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא, מַה שְּׁבִיעִי רְשׁוּת אַף כֻּלָּם רְשׁוּת, חוּץ מִלַּיְלָה הָרִאשׁוֹן שֶׁהַכָּתוּב קְבָעוֹ חוֹבָה, שֶׁנֶּאֱמַר (שמות י"ב) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת" (מכילתא; פסחים ק"כ):
|
עֲצֶרֶת לה' אֱלֹהֶיךָ - A restriction in honor of God, your God - i.e., restrict yourself from doing work. Another explanation: עֲצֶרֶת means a gathering for eating and drinking, related to: נַעְצְרָה נָּא אוֹתָךְ “Please let us invite you in and prepare a kid goat for you.” |
|
עֲצֶרֶת לה' אֱלֹהֶיךָ.
עֲצֹר עַצְמְךָ מִן הַמְּלָאכָה; דָּבָר אַחֵר — כְּנוּפְיָא שֶׁל מַאֲכָל וּמִשְׁתֶּה, לְשׁוֹן "נַעְצְרָה נָּא אוֹתָךְ" (שופטים י"ג):
|
9You must count seven weeks for yourself. You must begin to count seven weeks from the first time the sickle may be put to the standing crop of grain to harvest it. |
|
טשִׁבְעָ֥ה שָֽׁבֻעֹ֖ת תִּסְפָּר־לָ֑ךְ מֵֽהָחֵ֤ל חֶרְמֵשׁ֙ בַּקָּמָ֔ה תָּחֵ֣ל לִסְפֹּ֔ר שִׁבְעָ֖ה שָֽׁבֻעֽוֹת: |
מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה - From the first time the sickle may be put to the standing crop - i.e., from when the omer has been harvested, which is the beginning of the harvest. |
|
מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה.
מִשֶּׁנִּקְצַר הָעֹמֶר שֶׁהוּא רֵאשִׁית הַקָּצִיר (עי' ספרי; מנחות ע"א):
|
10You must observe the festival of Shavu’ot in honor of God, your God. The extent of your generosity in observing this festival should be in accordance with the abundance with which God, your God, will have blessed you. |
|
יוְעָשִׂ֜יתָ חַ֤ג שָֽׁבֻעוֹת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ מִסַּ֛ת נִדְבַ֥ת יָֽדְךָ֖ אֲשֶׁ֣ר תִּתֵּ֑ן כַּֽאֲשֶׁ֥ר יְבָֽרֶכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ: |
מִסַּת נִדְבַת יָֽדְךָ - The extent of your generosity - i.e., as much as your generosity is able; wholly in accordance with the blessing you have received, bring additional peace-offerings to rejoice, and invite guests to eat. |
|
מִסַּת נִדְבַת יָֽדְךָ.
דֵּי נִדְבַת יָדְךָ, הַכֹּל לְפִי הַבְּרָכָה הָבֵא שַׁלְמֵי שִׂמְחָה וְקַדֵּשׁ קְרוּאִים לֶאֱכֹל:
|
11You must rejoice before God, your God—you, your son, your daughter, your bondman, and your bondwoman, the Levite from your city, the convert, the orphan, and the widow who are among you—in the place to which God, your God, will choose to attach His Name. |
|
יאוְשָֽׂמַחְתָּ֞ לִפְנֵ֣י | יְהֹוָ֣ה אֱלֹהֶ֗יךָ אַתָּ֨ה וּבִנְךָ֣ וּבִתֶּ֘ךָ֘ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֒ךָ֒ וְהַלֵּוִי֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֣ר בְּקִרְבֶּ֑ךָ בַּמָּק֗וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם: |
לוי גר יתום ואלמנה - The Levite, the convert, the orphan, and the widow. Four of Mine, corresponding to four of yours: – “your son, your daughter, your bondman, and your bondwoman.” If you gladden “My” four, I will gladden “your” four. |
|
לוי גר יתום ואלמנה.
אַרְבָּעָה שֶׁלִּי כְּנֶגֶד אַרְבָּעָה שֶׁלְּךָ – בנך ובתך ועבדך ואמתך, אִם אַתָּה מְשַׂמֵּחַ אֶת שֶׁלִּי אֲנִי מְשַׂמֵּחַ אֶת שֶׁלְּךָ:
|
12You must recall that you were a slave in Egypt and you must safeguard these rules by studying the Torah’s instructions regarding how to perform them, and do them. |
|
יבוְזָ֣כַרְתָּ֔ כִּי־עֶ֥בֶד הָיִ֖יתָ בְּמִצְרָ֑יִם וְשָֽׁמַרְתָּ֣ וְעָשִׂ֔יתָ אֶת־הַֽחֻקִּ֖ים הָאֵֽלֶּה: |
וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו' - You must recall that you were a slave…. i.e., I redeemed you for this purpose, that you safeguard and perform these rules. |
|
וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו'.
עַל מְנָת כֵּן פְּדִיתִיךָ, שֶׁתִּשְׁמֹר וְתַעֲשֶׂה אֶת הַחֻקִּים הָאֵלֶּה:
|
13You must observe for yourself the festival of Sukot for seven days when you gather the produce from your threshing floor and your vat. |
|
יגחַ֧ג הַסֻּכֹּ֛ת תַּֽעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ: |
בְּאָסְפְּךָ - When you gather - i.e., at the time of ingathering, when you bring the summer produce into the house. Another explanation of בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ: It teaches us that one must make the sukah roof from waste material left in the threshing-floor and the vat. |
|
בְּאָסְפְּךָ.
בִּזְמַן הָאָסִיף שֶׁאַתָּה מַכְנִיס לַבַּיִת פֵּרוֹת הַקַּיִץ; דָּבָר אַחֵר — באספך מגרנך ומיקבך, לִמֵּד שֶׁמְּסַכְּכִין אֶת הַסֻּכָּה בִּפְסֹלֶת גֹּרֶן וְיֶקֶב (ראש השנה י"ג; סוכה י"ב):
|
14You must rejoice in your festival—you, your son, your daughter, your bondman, and your bondwoman, the Levite, the convert, the orphan, and the widow who are from your city. |
|
ידוְשָֽׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ: |
15You must celebrate the festival in honor of God, your God, for seven days in the place that God will choose, because God, your God, will bless you in all your produce and in all the work of your hands, and you will be only happy. |
|
טושִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה כִּ֣י יְבָֽרֶכְךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַֽעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ: |
וְהָיִיתָ אַךְ שָׂמֵֽחַ - And you will be only happy. According to its simple sense, this does not denote a command, but a promise. However, according to its Talmudic interpretation, our sages derived from here that the obligation of rejoicing also extends to the last night of the festival, the night of Shemini Atzeret. |
|
וְהָיִיתָ אַךְ שָׂמֵֽחַ.
לְפִי פְשׁוּטוֹ אֵין זֶה לְשׁוֹן צִוּוּי אֶלָּא לְשׁוֹן הַבְטָחָה, וּלְפִי תַלְמוּדוֹ לָמְדוּ מִכָּאן לְרַבּוֹת לֵילֵי יוֹם טוֹב הָאַחֲרוֹן לְשִׂמְחָה (שם מ"ח):
|
16Every one of your males must appear before God, your God, in the place He will choose three times a year: on the festival of matzos; on the festival of Shavu’ot; and on the festival of Sukot. He must not appear before God empty-handed. |
|
טזשָׁל֣וֹשׁ פְּעָמִ֣ים | בַּשָּׁנָ֡ה יֵֽרָאֶה֩ כָל־זְכ֨וּרְךָ֜ אֶת־פְּנֵ֣י | יְהֹוָ֣ה אֱלֹהֶ֗יךָ בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחָ֔ר בְּחַ֧ג הַמַּצּ֛וֹת וּבְחַ֥ג הַשָּֽׁבֻע֖וֹת וּבְחַ֣ג הַסֻּכּ֑וֹת וְלֹ֧א יֵֽרָאֶ֛ה אֶת־פְּנֵ֥י יְהֹוָ֖ה רֵיקָֽם: |
וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם - He must not appear before God empty-handed - but bring ascent-offerings “for appearance” (רְאִיָּה) and peace-offerings as festival sacrifices (חֲגִיגָה). |
|
וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם.
אֶלָּא הָבֵא עוֹלוֹת רְאִיָּה וְשַׁלְמֵי חֲגִיגָה:
|
17Every man must bring as many offerings as he can afford, in accordance with the blessing of God, your God, that He has given you.” |
|
יזאִ֖ישׁ כְּמַתְּנַ֣ת יָד֑וֹ כְּבִרְכַּ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר נָֽתַן־לָֽךְ: |
אִישׁ כְּמַתְּנַת יָדוֹ - Every man as many as he can afford - i.e., he who has many eaters, i.e., a large party of family and guests, and many possessions must bring many ascent-offerings and many peace-offerings. End of parashat Re’eh |
|
אִישׁ כְּמַתְּנַת יָדוֹ.
מִי שֶׁיֵּשׁ לוֹ אוֹכְלִין הַרְבֵּה וּנְכָסִים מְרֻבִּין יָבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מְרֻבִּים (ספרי; חגיגה ח'):
|