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Learning & Values Parshah (Weekly Torah) Devarim - Deuteronomy Shoftim Texts & Summaries

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Devarim (Deuteronomy) Chapter 16

18“You must appoint judges and sheriffs for yourselves in all your cities that God, your God, is giving you, for each of your tribes. They must judge the people by rendering fair judgments.		יחשֹֽׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּתֶּן־לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ לִשְׁבָטֶ֑יךָ וְשָֽׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק:
שֹֽׁפְטִים וְשֹֽׁטְרִים - Judges and sheriffs. שׁוֹפְטִים are judges who issue legal rulings, and – שֹׁטְרִים are those who subjugate the people so that they follow the judge’s order, beating and imprisoning them and using sticks and whips if necessary, until they accept the judge’s verdict.		שֹֽׁפְטִים וְשֹֽׁטְרִים. שׁוֹפְטִים – דַּיָּנִים הַפּוֹסְקִים אֶת הַדִּין, וְשׁוֹטְרִים – הָרוֹדִין אֶת הָעָם אַחַר מִצְוָתָם (שֶׁמַּכִּין וְכוֹפְתִין) בְּמַקֵּל וּבִרְצוּעָה עַד שֶׁיְּקַבֵּל עָלָיו אֶת דִּין הַשּׁוֹפֵט:
בְּכָל־שְׁעָרֶיךָ - In all your (lit.) gates - means here: in every town.		בְּכָל־שְׁעָרֶיךָ. בְּכָל עִיר וָעִיר:
לִשְׁבָטֶיךָ - For your tribes. This refers back to: תִּתֶּן לְךָ “you must appoint,” i.e., the verse means: “You must appoint judges and sheriffs for yourselves for your tribes, in all your cities that God, your God, is giving you.”		לִשְׁבָטֶיךָ. מוּסָב עַל תתן לך – שׁוֹפְטִים וְשׁוֹטְרִים תִּתֶּן לְךָ לִשְׁבָטֶיךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ:
לִשְׁבָטֶיךָ - For your tribes. This teaches us that judges must be appointed for every tribe and every town.		לִשְׁבָטֶיךָ. מְלַמֵּד שֶׁמּוֹשִׁיבִין דַּיָּנִין לְכָל שֵׁבֶט וָשֵׁבֶט וּבְכָל עִיר וָעִיר (ספרי; סנהדרין ט"ז):
וְשָֽׁפְטוּ אֶת־הָעָם וגו' - They must judge the people…. i.e., appoint judges who are expert and righteous, so they judge fairly.		וְשָֽׁפְטוּ אֶת־הָעָם וגו'. מַנֵּה דַּיָּנִין מֻמְחִים וְצַדִּיקִים לִשְׁפֹּט צֶדֶק (עי' ספרי):
19You must not pervert justice. You must not show partiality. You must not accept a bribe, for bribery blinds the eyes of the sages and perverts the just words of the Torah.’		יטלֹֽא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹֽא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם:
לֹֽא־תַטֶּה מִשְׁפָּט - You must not pervert justice - This phrase is to be understood literally.		לֹֽא־תַטֶּה מִשְׁפָּט. כְּמַשְׁמָעוֹ:
לֹֽא־תַכִּיר פָּנִים - You must not show partiality - even when the litigants are presenting their arguments. This is a warning to the judge not to be gentle to one side and harsh to the other, or have one stand and the other sit, for when a litigant sees the judge showing more respect to his opponent, it prevents him from successfully presenting his arguments.		לֹֽא־תַכִּיר פָּנִים. אַף בִּשְׁעַת הַטְּעָנוֹת; אַזְהָרָה לַדַּיָּן שֶׁלֹּא יְהֵא רַךְ לָזֶה וְקָשֶׁה לָזֶה, אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב, לְפִי שֶׁכְּשֶׁרוֹאֶה זֶה שֶׁהַדַּיָּן מְכַבֵּד אֶת חֲבֵרוֹ מִסְתַּתְּמִין טַעֲנוֹתָיו:
וְלֹֽא־תִקַּח שֹׁחַד - You must not accept a bribe - even with intention to judge the case fairly.		וְלֹֽא־תִקַּח שֹׁחַד. אֲפִלּוּ לִשְׁפֹּט צֶדֶק (ספרי):
כִּי הַשֹּׁחַד יְעַוֵּר - For bribery blinds - for once he accepts a bribe from him, it is impossible that he will not be prejudiced towards him, seeking points in his favor.		כִּי הַשֹּׁחַד יְעַוֵּר. מִשֶּׁקִּבֵּל שֹׁחַד מִמֶּנּוּ אִי אֶפְשָׁר שֶׁלֹּא יַטֶּה אֶת לִבּוֹ אֶצְלוֹ לַהֲפֹךְ בִּזְכוּתוֹ:
דִּבְרֵי צדיקים - (lit.) The words of the righteous - means “proper (מְצֻדָּקִים) words,” i.e., the Torah’s laws of truth.		דִּבְרֵי צדיקים. דְּבָרִים הַמְצֻדָּקִים – מִשְׁפְּטֵי אֱמֶת:
20Justice, justice must you pursue, in order that you live and take possession of the land that God, your God, is giving you.		כצֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָֽרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
צֶדֶק צֶדֶק תִּרְדֹּף - Justice, justice must you pursue - i.e., as litigants, seek a high-caliber court.		צֶדֶק צֶדֶק תִּרְדֹּף. הַלֹּךְ אַחַר בֵּית דִּין יָפֶה (ספרי; סנהדרין ל"ב):
לְמַעַן תִּֽחְיֶה וְיָֽרַשְׁתָּ - In order that you live and take possession. The merit of appointing upright judges is sufficient to keep Israel alive and to settle them in their land.		לְמַעַן תִּֽחְיֶה וְיָֽרַשְׁתָּ. כְּדַאי הוּא מִנּוּי הַדַּיָּנִין הַכְּשֵׁרִים לְהַחֲיוֹת אֶת יִשְׂרָאֵל וּלְהוֹשִׁיבָן עַל אַדְמָתָן (ספרי):
21You must not plant for yourself a deified tree, or any tree near the Altar of God, your God, that you will make for yourself.		כאלֹֽא־תִטַּ֥ע לְךָ֛ אֲשֵׁרָ֖ה כָּל־עֵ֑ץ אֵ֗צֶל מִזְבַּ֛ח יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר תַּֽעֲשֶׂה־לָּֽךְ:
לֹֽא־תִטַּע לְךָ אֲשֵׁרָה - You must not plant for yourself a deified tree. This is stated to make one liable from the time it is planted, meaning that even if he does not worship it, he violates a passive commandment for planting it.		לֹֽא־תִטַּע לְךָ אֲשֵׁרָה. לְחַיְּבוֹ עָלֶיהָ מִשְּׁעַת נְטִיעָתָהּ, וַאֲפִלּוּ לֹא עֲבָדָהּ עוֹבֵר בְּלֹא תַעֲשֶׂה עַל נְטִיעָתָהּ (שם):
לֹֽא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח ה' אֱלֹהֶיךָ - You must not plant for yourself a deified tree, any tree near the Altar of God, your God. This is a warning against planting any tree or building a house on the Temple Mount.		לֹֽא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח ה' אֱלֹהֶיךָ. אַזְהָרָה לְנוֹטֵעַ אִילָן וּלְבוֹנֶה בַיִת בְּהַר הַבַּיִת:
22You must not erect for yourself a single-stoned altar-pedestal, which God, your God, hates.		כבוְלֹֽא־תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהֹוָ֥ה אֱלֹהֶֽיךָ:
וְלֹֽא־תָקִים לְךָ מַצֵּבָה - You must not erect for yourself a pedestal - i.e., a monument made of one stone, to offer up sacrifices upon it, even for the sake of heaven.		וְלֹֽא־תָקִים לְךָ מַצֵּבָה. מַצֶּבֶת אֶבֶן אַחַת לְהַקְרִיב עָלֶיהָ אֲפִלּוּ לַשָּׁמַיִם:
אֲשֶׁר שָׂנֵא - Which He hates. He commanded you to make an altar of stones or an Altar of earth, but this type of altar He hates, since using it became the practice among the Canaanites. And although such a monument was beloved to Him in the time of the patriarchs, now He hates it, since the Canaanites used it for idolatrous rites.		אֲשֶׁר שָׂנֵא. מִזְבַּח אֲבָנִים וּמִזְבַּח אֲדָמָה צִוָּה לַעֲשׂוֹת, וְאֶת זוֹ שָׂנֵא, כִּי חֹק הָיְתָה לַכְּנַעֲנִיִּים, וְאַף עַל פִּי שֶׁהָיְתָה אֲהוּבָה לוֹ בִּימֵי הָאָבוֹת, עַכְשָׁיו שְׂנֵאָהּ מֵאַחַר שֶׁעֲשָׂאוּהָ אֵלּוּ חֹק לַעֲבוֹדָה זָרָה (עי' שם):

Devarim (Deuteronomy) Chapter 17

1You must not slaughter to God, your God, a work-bull, sheep, or goat that acquires a defect through any improper pronouncement by its slaughterer, for God, your God, considers this an abomination.		אלֹֽא־תִזְבַּח֩ לַֽיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא:
לֹֽא־תִזְבַּח … כֹּל דָּבָר רָע - You must not slaughter… (lit.) any bad thing. This is a warning against making sacrifices contemptible through a bad utterance (דִּבּוּר רָע), i.e., articulating your intention while slaughtering them to eat them outside the prescribed time. There are further teachings expounded from this verse in Shechitat Kodashim. 1		לֹֽא־תִזְבַּח … כֹּל דָּבָר רָע. אַזְהָרָה לַמְפַגֵּל בַּקֳּדָשִׁים עַל יְדֵי דִּבּוּר רָע. וְעוֹד נִדְרְשׁוּ בוֹ שְׁאָר דְּרָשׁוֹת בִּשְׁחִיטַת קָדָשִׁים (זבחים ל"ו):
2If there be found among you, within one of your cities that God, your God, is giving you, a man or woman performing the act that God, your God, deems evil, transgressing His covenant		בכִּֽי־יִמָּצֵ֤א בְקִרְבְּךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה אֲשֶׁ֨ר יַֽעֲשֶׂ֧ה אֶת־הָרַ֛ע בְּעֵינֵ֥י יְהֹוָֽה־אֱלֹהֶ֖יךָ לַֽעֲבֹ֥ר בְּרִיתֽוֹ:
לַֽעֲבֹר בְּרִיתֽוֹ - Transgressing His covenant - that He formed with you that you not serve idols.		לַֽעֲבֹר בְּרִיתֽוֹ. אֲשֶׁר כָּרַת אִתְּכֶם שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה:
3by going and worshiping other peoples’ deities and prostrating himself before them, or before the sun, the moon, or any heavenly body, all of which I have commanded you not to worship;		גוַיֵּ֗לֶךְ וַיַּֽעֲבֹד֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּשְׁתַּ֖חוּ לָהֶ֑ם וְלַשֶּׁ֣מֶשׁ \| א֣וֹ לַיָּרֵ֗חַ א֛וֹ לְכָל־צְבָ֥א הַשָּׁמַ֖יִם אֲשֶׁ֥ר לֹֽא־צִוִּֽיתִי:
אֲשֶׁר לֹֽא־צִוִּֽיתִי - (lit.) That I did not command - to worship them.		אֲשֶׁר לֹֽא־צִוִּֽיתִי. לְעָבְדָם (מגילה ט'):
4and this is reported to you, and you hear it, and you investigate it thoroughly; and it is found to be true because the evidence agrees, establishing that this abomination has been committed in Israel;		דוְהֻגַּד־לְךָ֖ וְשָׁמָ֑עְתָּ וְדָֽרַשְׁתָּ֣ הֵיטֵ֔ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּֽוֹעֵבָ֥ה הַזֹּ֖את בְּיִשְׂרָאֵֽל:
נָכוֹן - (lit.) Is correct - i.e., the testimony of both witnesses precisely corresponds.		נָכוֹן. מְכֻוָּן הָעֵדוּת:
5you must bring the man or woman who committed this evil thing to the gate of the city—this man or woman—and you must pelt them with stones, that they die thereby.		הוְהֽוֹצֵאתָ֣ אֶת־הָאִ֣ישׁ הַה֡וּא אוֹ֩ אֶת־הָֽאִשָּׁ֨ה הַהִ֜וא אֲשֶׁ֣ר עָ֠שׂ֠וּ אֶת־הַדָּבָ֨ר הָרַ֤ע הַזֶּה֙ אֶל־שְׁעָרֶ֔יךָ אֶת־הָאִ֕ישׁ א֖וֹ אֶת־הָֽאִשָּׁ֑ה וּסְקַלְתָּ֥ם בָּֽאֲבָנִ֖ים וָמֵֽתוּ:
וְהֽוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אֶל־שְׁעָרֶיךָ וגו' - You must bring the man… (lit.) to your gates…. He who translates אֶל שְׁעָרֶיךָ as “to the gate of your court” is mistaken, for we have learned: 2 To what does אֶל שְׁעָרֶיךָ refer? To the gate where he served idols. Or maybe it indeed refers to the gate where he was judged? שְׁעָרֶיךָ is stated below (i.e., here) and שְׁעָרֶיךָ is stated above. 3 Just as שְׁעָרֶיךָ stated above refers to the gate where he served idols, so, too, שְׁעָרֶיךָ stated below (i.e., here) refers to the gate where he served idols. Thus the correct translation is: לְקִרְוָיךְ “to your cities.”		וְהֽוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אֶל־שְׁעָרֶיךָ וגו'. הַמְתַרְגֵּם אֶל שְׁעָרֶיךָ "לִתְרַע בֵּית דִּינָךְ" טוֹעֶה, שֶׁכֵּן שָׁנִינוּ "אֶל שְׁעָרֶיךָ" — זֶה שַׁעַר שֶׁעָבַד בּוֹ, אוֹ אֵינוֹ אֶלָּא שַׁעַר שֶׁנִּדּוֹן בּוֹ? נֶאֱמַר "שְׁעָרֶיךָ" לְמַטָּה וְנֶאֱמַר "שְׁעָרֶיךָ" לְמַעְלָה, מַה שְּׁעָרֶיךָ הָאָמוּר לְמַעְלָה שַׁעַר שֶׁעָבַד בּוֹ, אַף שְׁעָרֶיךָ הָאָמוּר לְמַטָּה שַׁעַר שֶׁעָבַד בּוֹ, וְתַרְגּוּמוֹ "לְקִרְוָיךְ":
6The person liable to death must be condemned to death by the testimony of two witnesses or three witnesses. He may not be condemned to death by the testimony of one witness.		ועַל־פִּ֣י \| שְׁנַ֣יִם עֵדִ֗ים א֛וֹ שְׁלשָׁ֥ה עֵדִ֖ים יוּמַ֣ת הַמֵּ֑ת לֹ֣א יוּמַ֔ת עַל־פִּ֖י עֵ֥ד אֶחָֽד:
שְׁנַיִם עֵדִים אוֹ שְׁלשָׁה - Two witnesses or three witnesses. If testimony is confirmed with only two witnesses, why does Scripture need to specify three? Only to compare three to two: just as two form one unit of testimony, so do three form one unit of testimony. Thus they cannot be charged with conspiring to testify falsely until all of them are proven to be conspiring.		שְׁנַיִם עֵדִים אוֹ שְׁלשָׁה. אִם מִתְקַיֶּמֶת עֵדוּת בִּשְׁנַיִם לָמָּה פֵּרֵט לְךָ בִשְׁלוֹשָׁה? לְהַקִּישׁ שְׁלוֹשָׁה לִשְׁנַיִם, מַה שְּׁנַיִם עֵדוּת אַחַת אַף שְׁלוֹשָׁה עֵדוּת אַחַת, וְאֵין נַעֲשִׂין זוֹמְמִין עַד שֶׁיִּזֹּמּוּ כֻלָּם (מכות ה'):
7The hand of the witnesses must be the first upon him to put him to death, and afterwards the collective hand of all the people. So must you eliminate the evil from your midst.		זיַ֣ד הָֽעֵדִ֞ים תִּֽהְיֶה־בּ֤וֹ בָרִֽאשֹׁנָה֙ לַֽהֲמִית֔וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
8If the solution to a matter in judgment eludes you—to distinguish between one type of blood and another, to distinguish between one type of legal case and another, or between one type of dermal lesion and another—rendering any such matters subjects of dispute in your cities, you must arise and go up to the place that God, your God, will have chosen.		חכִּ֣י יִפָּלֵא֩ מִמְּךָ֨ דָבָ֜ר לַמִּשְׁפָּ֗ט בֵּֽין־דָּ֨ם \| לְדָ֜ם בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵ֥ין נֶ֨גַע֙ לָנֶ֔גַע דִּבְרֵ֥י רִיבֹ֖ת בִּשְׁעָרֶ֑יךָ וְקַמְתָּ֣ וְעָלִ֔יתָ אֶל־הַ֨מָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ:
כִּי יִפָּלֵא - If…eludes. All forms of the term הַפְלָאָה denote separation or distance. Thus here the phrase means that the matter is separated and hidden from you.		כִּי יִפָּלֵא. כָּל הַפְלָאָה לְשׁוֹן הַבְדָּלָה וּפְרִישָׁה, שֶׁהַדָּבָר נִבְדָּל וּמְכֻסֶּה מִמְּךָ:
בֵּֽין־דָּם לְדָם - Between one blood and another - i.e., between blood that renders a woman ritually defiled and blood that does not.		בֵּֽין־דָּם לְדָם. בֵּין דָּם טָמֵא לְדָם טָהוֹר (נדה י"ט):
בֵּֽין־דִּין לְדִין - Between one case and another - i.e., between a case in which the accused is innocent and a case in which he is guilty.		בֵּֽין־דִּין לְדִין. בֵּין דִּין זַכַּאי לְדִין חַיָּב:
בֵּֽין־נֶגַע לָנֶגַע - Between one lesion and another - i.e., between a lesion that renders a person ritually defiled and a lesion that does not.		בֵּֽין־נֶגַע לָנֶגַע. בֵּין נֶגַע טָמֵא לְנֶגַע טָהוֹר:
דִּבְרֵי רִיבֹת - Matters of dispute - i.e., the sages of the city disagree about this matter – one declares a subject ritually defiled and another declares it ritually undefiled; one finds the accused innocent and another finds him guilty.		דִּבְרֵי רִיבֹת. שֶׁיִּהְיוּ חַכְמֵי הָעִיר חוֹלְקִים בַּדָּבָר, זֶה מְטַמֵּא וְזֶה מְטַהֵר, זֶה מְחַיֵּב וְזֶה מְזַכֶּה:
וְקַמְתָּ וְעָלִיתָ - You must arise and go up. This teaches us that the Temple is considered higher than all other places.		וְקַמְתָּ וְעָלִיתָ. מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכָּל הַמְּקוֹמוֹת (ספרי; סנהדרין פ"ז):
9You must approach the Levitic priests and the judge who will be at that time, and inquire of them. They will tell you the solution to the matter in question.		טוּבָאתָ֗ אֶל־הַכֹּֽהֲנִים֙ הַֽלְוִיִּ֔ם וְאֶל־הַ֨שֹּׁפֵ֔ט אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְדָֽרַשְׁתָּ֙ וְהִגִּ֣ידוּ לְךָ֔ אֵ֖ת דְּבַ֥ר הַמִּשְׁפָּֽט:
הַכֹּֽהֲנִים הַֽלְוִיִּם - (lit.) The priests, the Levites - means the priests who descend from the tribe of Levi.		הַכֹּֽהֲנִים הַֽלְוִיִּם. הַכֹּהֲנִים שֶׁיָּצְאוּ מִשֵּׁבֶט לֵוִי:
וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִֽהְיֶה בַּיָּמִים הָהֵם - And the judge who will be at that time. Even if he cannot compare with other judges that preceded him, you must listen to him. You have no legal authority other than the judge who is in office in your time.		וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִֽהְיֶה בַּיָּמִים הָהֵם. וַאֲפִלּוּ אֵינוֹ כִּשְׁאָר שׁוֹפְטִים שֶׁהָיוּ לְפָנָיו, אַתָּה צָרִיךְ לִשְׁמֹעַ לוֹ – אֵין לְךָ אֶלָּא שׁוֹפֵט שֶׁבְּיָמֶיךָ (ראש השנה כ"ה):
10You must act in accordance with the verdict that they tell you from the place that God will have chosen. You must be careful to act in accordance with everything they instruct you.		יוְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ:
11You must act in accordance with the law that they instruct you and the judgment they pronounce to you. You may not deviate right or left from what they tell you.		יאעַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹֽאמְר֥וּ לְךָ֖ תַּֽעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל:
יָמִין וּשְׂמֹֽאל - Right or left. Even if he tells you that what seems to be right is left or what seems to be left is right, and certainly if he tells you that what is right is right or that what is left is left.		יָמִין וּשְׂמֹֽאל. אֲפִלּוּ אוֹמֵר לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל וְעַל שְׂמֹאל שֶׁהוּא יָמִין, וְכָל שֶׁכֵּן שֶׁאוֹמֵר לְךָ עַל יָמִין יָמִין וְעַל שְׂמֹאל שְׂמֹאל (ספרי):
12Any person who acts maleficently—not obeying the priest who stands there to serve God, your God, or the judge—that person must be put to death, and you must eliminate this evil from Israel.		יבוְהָאִ֞ישׁ אֲשֶׁר־יַֽעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָֽעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
13The entire people must listen and be afraid, so they will no longer act maleficently.		יגוְכָל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד:
וְכָל־הָעָם יִשְׁמְעוּ - The entire people must listen. From here we learn that we postpone his execution until the pilgrim festival, when all are assembled, and execute him on the festival.		וְכָל־הָעָם יִשְׁמְעוּ. מִכָּאן שֶׁמַּמְתִּינִין לוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָּרֶגֶל (סנהדרין פ"ט):

Footnotes

Zevachim 36b.

Sifrei; Ketubot 45b.

Deuteronomy 17:2.

Second Portion

Devarim (Deuteronomy) Chapter 17

14When you enter the land that God, your God, is giving you, take possession of it, and settle it, and you say, ‘I will appoint a king over myself, like all the nations around me,’		ידכִּֽי־תָבֹ֣א אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ נֹתֵ֣ן לָ֔ךְ וִֽירִשְׁתָּ֖הּ וְיָשַׁ֣בְתָּה בָּ֑הּ וְאָֽמַרְתָּ֗ אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ כְּכָל־הַגּוֹיִ֖ם אֲשֶׁ֥ר סְבִֽיבֹתָֽי:
15you may indeed appoint a king over yourself, one whom God, your God, chooses. You must appoint a king over yourself from among your brothers; you may not appoint a foreigner—one who is not your brother—over yourself.		טושׂ֣וֹם תָּשִׂ֤ים עָלֶ֨יךָ֙ מֶ֔לֶךְ אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ מִקֶּ֣רֶב אַחֶ֗יךָ תָּשִׂ֤ים עָלֶ֨יךָ֙ מֶ֔לֶךְ לֹ֣א תוּכַ֗ל לָתֵ֤ת עָלֶ֨יךָ֙ אִ֣ישׁ נָכְרִ֔י אֲשֶׁ֥ר לֹֽא־אָחִ֖יךָ הֽוּא:
16But he must not acquire many horses for himself, so that he not bring the people back to Egypt in order to procure many horses, for God has said to you, ‘You must never return along that path.’		טזרַק֘ לֹֽא־יַרְבֶּה־לּ֣וֹ סוּסִים֒ וְלֹֽא־יָשִׁ֤יב אֶת־הָעָם֙ מִצְרַ֔יְמָה לְמַ֖עַן הַרְבּ֣וֹת ס֑וּס וַֽיהֹוָה֙ אָמַ֣ר לָכֶ֔ם לֹ֣א תֹֽסִפ֗וּן לָשׁ֛וּב בַּדֶּ֥רֶךְ הַזֶּ֖ה עֽוֹד:
לֹֽא־יַרְבֶּה־לּוֹ סוּסִים - He must not acquire many horses for himself - but only as required for his chariots and riders, so that “he not bring the people back to Egypt,” since horses come from there, as it says about King Solomon: “A chariot was imported out of Egypt for 600 silver shekels, and a horse for 150.” 1		לֹֽא־יַרְבֶּה־לּוֹ סוּסִים. אֶלָּא כְּדֵי מֶרְכַּבְתּוֹ, שֶׁלֹּא ישיב את העם מצרימה, שֶׁהַסּוּסִים בָּאִים מִשָּׁם, כְּמָה שֶׁנֶּאֱמַר בִּשְׁלֹמֹה (מלכים א י') וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה (סנהדרין כ"א):
17He must not take many wives for himself, in order that his heart not be distracted. He must not acquire too much silver and gold for himself.		יזוְלֹ֤א יַרְבֶּה־לּוֹ֙ נָשִׁ֔ים וְלֹ֥א יָס֖וּר לְבָב֑וֹ וְכֶ֣סֶף וְזָהָ֔ב לֹ֥א יַרְבֶּה־לּ֖וֹ מְאֹֽד:
וְלֹא יַרְבֶּה־לּוֹ נָשִׁים - He must not take many wives for himself - only up to 18, for we find that King David had six wives, and he was told: “and if this be insufficient, I will add for you the same amount and again the same amount.” 2		וְלֹא יַרְבֶּה־לּוֹ נָשִׁים. אֶלָּא י"ח, שֶׁמָּצִינוּ שֶׁהָיוּ לוֹ לְדָוִד שֵׁשׁ נָשִׁים, וְנֶאֱמַר לוֹ (שמואל ב י״ב:ח׳) "וְאִם מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה":
וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹֽד - He must not acquire too much silver and gold for himself - only as necessary to maintain his army.		וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹֽד. אֶלָּא כְּדֵי לִתֵּן לְאַכְסַנְיָא (ספרי; סנהדרין כ"א):
18When he sits upon his royal throne, he must write for himself a second copy of this Torah on a scroll from the Torah scroll in the care of the Levitic priests.		יחוְהָיָ֣ה כְשִׁבְתּ֔וֹ עַ֖ל כִּסֵּ֣א מַמְלַכְתּ֑וֹ וְכָ֨תַב ל֜וֹ אֶת־מִשְׁנֵ֨ה הַתּוֹרָ֤ה הַזֹּאת֙ עַל־סֵ֔פֶר מִלִּפְנֵ֖י הַכֹּֽהֲנִ֥ים הַֽלְוִיִּֽם:
וְהָיָה כְשִׁבְתּוֹ - (lit.) It will then be when he sits - i.e., if he carries out these commandments, he is worthy that his kingship endure.		וְהָיָה כְשִׁבְתּוֹ. אִם עָשָׂה כֵן כְּדַאי הוּא שֶׁתִּתְקַיֵּם מַלְכוּתוֹ (ספרי):
אֶת־מִשְׁנֵה הַתּוֹרָה - A second copy of this Torah - i.e., two Torah scrolls, one that is kept in his archives and one that accompanies him wherever he goes. Onkelos translates מִשְׁנֵה as פַּתְשֶׁגֶן, interpreting מִשְׁנֵה as related to thorough learning (שִׁנּוּן) and speech.		אֶת־מִשְׁנֵה הַתּוֹרָה. שְׁתֵּי סִפְרֵי תוֹרָה, אַחַת שֶׁהִיא מֻנַּחַת בְּבֵית גְּנָזָיו, וְאַחַת שֶׁנִּכְנֶסֶת וְיוֹצֵאת עִמּוֹ (סנהדרין כ"א); וְאֻנְקְלוֹס תִּרְגֵּם "פַּתְשֶׁגֶן", פָּתַר משנה לְשׁוֹן שִׁנּוּן וְדִבּוּר:
19It must remain with him, and he must read from it every day of his life, so that he may learn to revere God, his God; to safeguard all the words of this Torah and these rules by studying them so that he know how to properly perform them;		יטוְהָֽיְתָ֣ה עִמּ֔וֹ וְקָ֥רָא ב֖וֹ כָּל־יְמֵ֣י חַיָּ֑יו לְמַ֣עַן יִלְמַ֗ד לְיִרְאָה֙ אֶת־יְהֹוָ֣ה אֱלֹהָ֔יו לִ֠שְׁמֹ֠ר אֶת־כָּל־דִּבְרֵ֞י הַתּוֹרָ֥ה הַזֹּ֛את וְאֶת־הַֽחֻקִּ֥ים הָאֵ֖לֶּה לַֽעֲשׂתָֽם:
דִּבְרֵי הַתּוֹרָה - The words of this Torah. This phrase is to be understood literally.		דִּבְרֵי הַתּוֹרָה. כְּמַשְׁמָעוֹ:
20so that his heart will not become haughty over his brothers; and so that he will not deviate either to the right or to the left from the commandment, in order that he prolong his time over his kingdom—he and his sons—among Israel.		כלְבִלְתִּ֤י רֽוּם־לְבָבוֹ֙ מֵֽאֶחָ֔יו וּלְבִלְתִּ֛י ס֥וּר מִן־הַמִּצְוָ֖ה יָמִ֣ין וּשְׂמֹ֑אול לְמַ֩עַן֩ יַֽאֲרִ֨יךְ יָמִ֧ים עַל־מַמְלַכְתּ֛וֹ ה֥וּא וּבָנָ֖יו בְּקֶ֥רֶב יִשְׂרָאֵֽל:
וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה - And so that he will not deviate from the commandment - i.e., even a seemingly minor instruction by a prophet.		וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה. אֲפִלּוּ מִצְוָה קַלָּה שֶׁל נָבִיא:
לְמַעַן יַֽאֲרִיךְ יָמִים - In order that he prolong his time. From the positive statement you can infer the negative. And so we find regarding Saul, that Samuel said to him: “you must wait seven days until I come to you to offer up ascent-offerings.” 3 Later it is written: “Saul waited seven days,” 4 but he did not keep his promise to wait the entire day. He had not yet finished offering up the ascent-offering when Samuel arrived and said to him: “you were foolish and did not keep…and now your reign will not endure.” 5 You thus learn that he was punished for failing to comply with a minor instruction by a prophet.		לְמַעַן יַֽאֲרִיךְ יָמִים. מִכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו; וְכֵן מָצִינוּ בְשָׁאוּל שֶׁאָמַר לוֹ שְׁמוּאֵל (שמואל א י') "שִׁבְעַת יָמִים תּוֹחֵל עַד בּוֹאִי אֵלֶיךָ", לְהַעֲלוֹת עוֹלוֹת, וּכְתִיב (שם י"ג) "וַיּוֹחֶל שִׁבְעַת יָמִים", וְלֹא שָׁמַר הַבְטָחָתוֹ לִשְׁמֹר כָּל הַיּוֹם, וְלֹא הִסְפִּיק לְהַעֲלוֹת הָעוֹלָה עַד שֶׁבָּא שְׁמוּאֵל וְאָמַר לוֹ "נִסְכָּלְתָּ לֹא שָׁמַרְתָּ וְגוֹ' וְעַתָּה מַמְלַכְתְּךָ לֹא תָקוּם", הָא לָמַדְתָּ שֶׁבִּשְׁבִיל מִצְוָה קַלָּה שֶׁל נָבִיא נֶעֱנַשׁ:
הוּא וּבָנָיו - He and his sons. This informs us that if his son is qualified for kingship, he takes priority over anyone else.		הוּא וּבָנָיו. מַגִּיד שֶׁאִם בְּנוֹ הָגוּן לְמַלְכוּת הוּא קוֹדֵם לְכָל אָדָם (הוריות י"א):

Footnotes

1 Kings 10:29.

2 Samuel 12:8.

1 Samuel 10:8.

1 Samuel 13:8.

1 Samuel 13:13-14.

Third Portion

Devarim (Deuteronomy) Chapter 18

1The Levitic priests—the entire tribe of Levi—must have no portion in the spoils of war nor any land-inheritance with the rest of Israel. They must eat God’s fire-offerings and His inheritance.		אלֹא־יִֽ֠הְיֶ֠ה לַכֹּֽהֲנִ֨ים הַֽלְוִיִּ֜ם כָּל־שֵׁ֧בֶט לֵוִ֛י חֵ֥לֶק וְנַֽחֲלָ֖ה עִם־יִשְׂרָאֵ֑ל אִשֵּׁ֧י יְהֹוָ֛ה וְנַֽחֲלָת֖וֹ יֹֽאכֵלֽוּן:
כָּל־שֵׁבֶט לֵוִי - The entire tribe of Levi - i.e., whether they are free of bodily blemishes or they possess blemishes.		כָּל־שֵׁבֶט לֵוִי. בֵּין תְּמִימִין בֵּין בַּעֲלֵי מוּמִין (ספרי):
חֵלֶק - Portion - in spoils of war.		חֵלֶק. בַּבִּזָּה:
וְנַֽחֲלָה - Nor inheritance - in the land.		וְנַֽחֲלָה. בָּאָרֶץ (שם):
אִשֵּׁי ה' - God’s fire-offerings. This refers to sanctified offerings brought in the Temple.		אִשֵּׁי ה'. קָדְשֵׁי הַמִּקְדָּשׁ:
וְנַֽחֲלָתוֹ - And His inheritance. This refers to produce consecrated throughout the borders of the Land of Israel, i.e., terumot and tithes given to the priests and Levites, respectively – but an actual inheritance “they must not have among their brothers.” In Sifrei, our sages expounded: וְנַחֲלָה לֹא יִהְיֶה לּוֹ “they must have no inheritance” refers to the portion of the remaining ones; בְּקֶרֶב אֶחָיו “among their brothers” refers to the portion of the five – but I do not know to what this refers. Nonetheless, it seems to me that its meaning is as follows: The land of Canaan on the western side of the Jordan River is called “the territory of five nations,” as the two other nations, the Amorites and the Canaanites, also dwelt in the territory of Sichon and Og already apportioned. And “the portion of the remaining ones” is stated to include the territory of the Keinites, the Kenizites, and the Kadmonites. Sifrei on the passage communicated to Aaron regarding the priestly entitlements expounds the following verse in a similar manner: “therefore, the tribe of Levi did not have…” 1 – this prohibits them to receive any territory of the Keinites, the Kenizites, and the Kadmonites.It was later found in the works of Rabbi Kalonimos: This is our version of Sifrei: וְנַחֲלָה לֹא יִהְיֶה לּוֹ “they must have no inheritance” refers to the portion of the five; בְּקֶרֶב אֶחָיו “among their brothers” refers to the portion of the seven, i.e., the portion of the five tribes and the portion of the seven tribes. Since Moses and Joshua apportioned inheritance to only five tribes – Moses apportioned to Reuben, Gad, and half the tribe of Manasseh, and Joshua apportioned to Judah, Ephraim, and the other half of the tribe of Manasseh – and the other seven took possession of their land on their own after Joshua’s death, it prophetically mentions the five and the seven separately.		וְנַֽחֲלָתוֹ. אֵלּוּ קָדְשֵׁי הַגְּבוּל – תְּרוּמוֹת וּמַעַשְׂרוֹת, אֲבָל נַחֲלָה גְּמוּרָה לא יהיה לו בקרב אחיו; וּבְסִפְרֵי דָּרְשׁוּ – ונחלה לא יהיה לו — זוֹ נַחֲלַת שְׁאָר, בקרב אחיו — זוֹ נַחֲלַת חֲמִשָּׁה. וְאֵינִי יוֹדֵעַ מַה הִיא, וְנִרְאֶה לִי שֶׁאֶרֶץ כְּנַעַן שֶׁמֵּעֵבֶר הַיַּרְדֵּן וָאֵילָךְ נִקְרֵאת אֶרֶץ חֲמִשָּׁה עֲמָמִין, וְשֶל סִיחוֹן וְעוֹג שְׁנֵי עֲמָמִין, אֱמוֹרִי וּכְנַעֲנִי, וְנַחֲלַת שְׁאָר לְרַבּוֹת קֵינִי וּקְנִזִּי וְקַדְמוֹנִי, וְכֵן דּוֹרֵשׁ בְּפָרָשַׁת מַתָּנוֹת שֶׁנֶּאֶמְרוּ לְאַהֲרֹן (במדבר י"ח) "עַל כֵּן לֹא הָיָה לְלֵוִי וְגוֹ'" לְהַזְהִיר עַל קֵינִי וּקְנִזִּי וְקַדְמוֹנִי. שׁוּב נִמְצָא בְדִבְרֵי רַבִּי קְלוֹנִימוּס הָכֵי גָּרְסִינָן בְּסִפְרֵי: ונחלה לא יהיה לו. אֵלּוּ נַחֲלַת חֲמִשָּׁה, בקרב אחיו אֵלּוּ נַחֲלַת שִׁבְעָה, נַחֲלַת חֲמִשָּׁה שְׁבָטִים וְנַחֲלַת שִׁבְעָה שְׁבָטִים; וּמִתּוֹךְ שֶׁמֹּשֶׁה וִיהוֹשֻׁעַ לֹא חִלְּקוּ נַחֲלָה אֶלָּא לַחֲמִשָּׁה שְׁבָטִים בִּלְבָד, שֶׁכֵּן מֹשֶׁה הִנְחִיל לִרְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה, וִיהוֹשֻׁעַ הִנְחִיל לִיהוּדָה וְאֶפְרַיִם וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה, וְשִׁבְעָה הָאֲחֵרִים נָטְלוּ מֵאֵלֵיהֶן אַחֲרֵי מוֹת יְהוֹשֻׁעַ, מִתּוֹךְ כָּךְ הִזְכִּיר חֲמִשָּׁה לְבַד וְשִׁבְעָה לְבַד:
2They must have no land-inheritance among their brothers. God is their inheritance, as He spoke concerning them.		בוְנַֽחֲלָ֥ה לֹא־יִֽהְיֶה־לּ֖וֹ בְּקֶ֣רֶב אֶחָ֑יו יְהֹוָה֙ ה֣וּא נַֽחֲלָת֔וֹ כַּֽאֲשֶׁ֖ר דִּבֶּר־לֽוֹ:
וְנַֽחֲלָה לֹא־יִֽהְיֶה־לּוֹ - But he shall have no inheritance. This refers to the “inheritance of the remainder.”		וְנַֽחֲלָה לֹא־יִֽהְיֶה־לּוֹ. זוֹ נַחֲלַת שְׁאָר:
בְּקֶרֶב אֶחָיו - among his brothers. this refers to the “inheritance of the five.” I do not know what this means. It appears to me, however, that across the Jordan and onwards is called “the land of the five nations,” and that of Sihon and Og is called “the land of the two nations,” namely, the Amorites and the Canaanites. Now the expression, “inheritance of the remainder,” is meant to include the [remaining three nations of the ten whose land God promised to Abraham, namely] the Kenites, the Kenizzites, and the Kadmonites (Gen. 15:19). The Sifrei in the section dealing with the [priestly] gifts specified for Aaron expounds this in a similar fashion, on the verse (Deut. 10:9), “Therefore, Levi has no portion or inheritance,” to admonish [the Levite to take no portion in] the inheritance of the Kenites, the Kenizzites, and the Kadmonites. It has since been found in the words of Rabbi Kalonymus that the proper version of this passage in Sifrei reads as follows:		בְּקֶרֶב אֶחָיו. זוֹ נַחֲלַת חֲמִשָּׁה. וְאֵינִי יוֹדֵעַ מַה הִיא, וְנִרְאֶה לִי שֶׁאֶרֶץ כְּנַעַן שֶׁמֵּעֵבֶר הַיַּרְדֵּן וָאֵילָךְ נִקְרֵאת אֶרֶץ חֲמִשָּׁה עֲמָמִין, וְשֶל סִיחוֹן וְעוֹג שְׁנֵי עֲמָמִין, אֱמוֹרִי וּכְנַעֲנִי, וְנַחֲלַת שְׁאָר לְרַבּוֹת קֵינִי וּקְנִזִּי וְקַדְמוֹנִי, וְכֵן דּוֹרֵשׁ בְּפָרָשַׁת מַתָּנוֹת שֶׁנֶּאֶמְרוּ לְאַהֲרֹן (במדבר י"ח) "עַל כֵּן לֹא הָיָה לְלֵוִי וְגוֹ'" לְהַזְהִיר עַל קֵינִי וּקְנִזִּי וְקַדְמוֹנִי. שׁוּב נִמְצָא בְדִבְרֵי רַבִּי קְלוֹנִימוּס הָכֵי גָּרְסִינָן בְּסִפְרֵי:
ונחלה לא יהיה לו - And he will have no inheritance. This refers to the “inheritance of the five.”		וְנַֽחֲלָה לֹא־יִֽהְיֶה־לּוֹ. אֵלּוּ נַחֲלַת חֲמִשָּׁה:
בקרב אחיו - among his brothers. This refers to the “inheritance of the seven.” [Rashi now explains this version of the Sifrei:] [The first reference is to] the inheritance of five [of the twelve] tribes [of Israel]. [The second, is to] the inheritance of [the remaining] seven tribes [of Israel]. Now Moses and Joshua apportioned inheritance only to five tribes: Moses, to Reuben, Gad, and half the tribe of Manasseh; Joshua, to Judah, Ephraim, and [the other] half of the tribe of Manasseh. The remaining seven tribes took their inheritance by themselves after Joshua’s demise. Thus, because of this [distinction between these five former tribes and the seven latter ones], the Sifrei mentions five and seven separately.		בְּקֶרֶב אֶחָיו. אֵלּוּ נַחֲלַת שִׁבְעָה, נַחֲלַת חֲמִשָּׁה שְׁבָטִים וְנַחֲלַת שִׁבְעָה שְׁבָטִים; וּמִתּוֹךְ שֶׁמֹּשֶׁה וִיהוֹשֻׁעַ לֹא חִלְּקוּ נַחֲלָה אֶלָּא לַחֲמִשָּׁה שְׁבָטִים בִּלְבָד, שֶׁכֵּן מֹשֶׁה הִנְחִיל לִרְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה, וִיהוֹשֻׁעַ הִנְחִיל לִיהוּדָה וְאֶפְרַיִם וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה, וְשִׁבְעָה הָאֲחֵרִים נָטְלוּ מֵאֵלֵיהֶן אַחֲרֵי מוֹת יְהוֹשֻׁעַ, מִתּוֹךְ כָּךְ הִזְכִּיר חֲמִשָּׁה לְבַד וְשִׁבְעָה לְבַד:
כַּֽאֲשֶׁר דִּבֶּר־לּוֹ - as He spoke to him - i.e., to Aaron [saying], “You shall not inherit in their land… I am your portion [and your inheritance, among the children of Israel].”- [Num. 18:20]		כַּֽאֲשֶׁר דִּבֶּר־לּוֹ. "בְּאַרְצָם לֹא תִנְחָל, אֲנִי חֶלְקְךָ" (במדבר י"ח):
3The following must be the priests’ entitlement from the people: From those who slaughter, be it a work-bull or a sheep, he must give the priest the foreleg, the cheeks, and the stomach.		גוְזֶ֡ה יִֽהְיֶה֩ מִשְׁפַּ֨ט הַכֹּֽהֲנִ֜ים מֵאֵ֣ת הָעָ֗ם מֵאֵ֛ת זֹֽבְחֵ֥י הַזֶּ֖בַח אִם־שׁ֣וֹר אִם־שֶׂ֑ה וְנָתַן֙ לַכֹּהֵ֔ן הַזְּרֹ֥עַ וְהַלְּחָיַ֖יִם וְהַקֵּבָֽה:
מֵאֵת הָעָם - From the people - and not from the priests.		מֵאֵת הָעָם. וְלֹא מֵאֵת הַכֹּהֲנִים (ספרי; חולין קל"ב):
אִם־שׁוֹר אִם־שֶׂה - Be it a work-bull or a sheep - this excludes a wild animal.		אִם־שׁוֹר אִם־שֶׂה. פְּרָט לְחַיָּה:
הַזְּרֹעַ - The foreleg - which is from the joint above the lower leg bone until the shoulder blade, called “espaldon” in Old French.		הַזְּרֹעַ. מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד כַּף שֶׁל יַד שֶׁקּוֹרִין אשפלד"ון (חולין קל"ד):
הַלְּחָיַיִם - The cheeks - along with the tongue. Those who symbolically expound verses would say: The foreleg is given to the priests in reward for that which Pinechas did with the hand, as it says: “and he took a spear in his hand”; 2 the cheeks are given in reward for his prayer, as it says: “Pinechas stood and prayed”; 3 and the stomach (הַקֵּבָה) is given in reward for his having speared “the woman through her stomach (קֳבָתָהּ).” 4		הַלְּחָיַיִם. עִם הַלָּשׁוֹן. דּוֹרְשֵׁי רְשׁוּמוֹת הָיוּ אוֹמְרִים זְרוֹעַ תַּחַת יַד, שֶׁנֶּאֱמַר (במדבר כ"ה) "וַיִּקַּח רֹמַח בְּיָדוֹ", לְחָיַיִם תַּחַת תְּפִלָּה, שֶׁנֶּאֱמַר (תהילים ק"י) "וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל", וְהַקֵּבָה תַּחַת "הָאִשָּׁה אֶל קֳבָתָהּ" (במדבר כ"ה):
4You must give him the first of your grain, wine, and oil; and the first of the fleece of your flock.		דרֵאשִׁ֨ית דְּגָֽנְךָ֜ תִּירֽשְׁךָ֣ וְיִצְהָרֶ֗ךָ וְרֵאשִׁ֛ית גֵּ֥ז צֹֽאנְךָ֖ תִּתֶּן־לֽוֹ:
רֵאשִׁית דְּגָֽנְךָ - The first of your grain. This refers to terumah. Although Scripture did not specify any minimal amount, our rabbis 5 determined its minimal amount: a generous measure is one-fortieth of the crop; a miserly measure is one-sixtieth; an average measure is one-fiftieth. They found support from Scripture that one should not give less than one-sixtieth from the following verse: וְשִׁשִּׁיתֶם הָאֵיפָה מֵחֹמֶר הַשְּׂעֹרִים “you must separate one sixth of an ephah from a chomer of barley.” 6 A sixth of an ephah is half a se’ah. When you give half a se’ah for a kor, it is one-sixtieth, for a kor is 30 se’ah.		רֵאשִׁית דְּגָֽנְךָ. זוֹ תְּרוּמָה, וְלֹא פֵּרֵשׁ בָּהּ שִׁעוּר, אֲבָל רַבּוֹתֵינוּ נָתְנוּ בָהּ שִׁעוּר – עַיִן יָפָה אֶחָד מֵאַרְבָּעִים, עַיִן רָעָה אֶחָד מִשִּׁשִּׁים, בֵּינוֹנִית אֶחָד מֵחֲמִשִּׁים, וְסָמְכוּ עַל הַמִּקְרָא שֶׁלֹּא לִפְחֹת מֵאֶחָד מִשִּׁשִּׁים שֶׁנֶּאֱמַר (יחזקאל מ"ה) שִׁשִּׁית הָאֵיפָה מֵחֹמֶר הַחִטִּים, שִׁשִּׁית הָאֵיפָה חֲצִי סְאָה, כְּשֶׁאַתָּה נוֹתֵן חֲצִי סְאָה לְכֹר הֲרֵי אֶחָד מִשִּׁשִּׁים, שֶׁהַכֹּר שְׁלוֹשִׁים סְאִין (תלמוד ירושלמי תרומות פ"ד):
וְרֵאשִׁית גֵּז צֹֽאנְךָ - And the first of the fleece of your flock - i.e., when you shear your flocks each year, give the first part to the priest. Here too, although Scripture did not specify any minimal amount to be given, our rabbis 7 stipulated that its amount be at least one-sixtieth. And how large a flock is subject to the obligation to give the first of the fleece? Five ewes, as it says: “and five prepared sheep.” 8 Rabbi Akiva says: we may derive it from our verse: רֵאשִׁית גֵּז suggests two, צֹאנְךָ another two, making four, and תִּתֶּן לוֹ adds one, making five in total.		וְרֵאשִׁית גֵּז צֹֽאנְךָ. כְּשֶׁאַתָּה גּוֹזֵז צֹאנְךָ בְּכָל שָׁנָה תֵּן מִמֶּנָּה רֵאשִׁית לַכֹּהֵן, וְלֹא פֵּרֵשׁ בָּהּ שִׁעוּר, וְרַבּוֹתֵינוּ נָתְנוּ בָהּ שִׁעוּר אֶחָד מִשִּׁשִּׁים, וְכַמָּה צֹאן חַיָּבוֹת בְּרֵאשִׁית הַגֵּז? חָמֵשׁ רְחֵלוֹת, שֶׁנֶּאֱמַר (שמואל א כ"ה) וְחָמֵשׁ צֹאן עֲשׂוּיוֹת. רַבִּי עֲקִיבָא אוֹמֵר רֵאשִׁית גֵּז – שְׁתַּיִם, צֹאנְךָ – אַרְבָּעָה, תִּתֶּן לוֹ – הֲרֵי חֲמִשָּׁה (עי' ספרי וחולין קל"ה):
5For God, your God, has selected him out of all your tribes to stand and serve in the name of God—he and his sons—for all time.		הכִּ֣י ב֗וֹ בָּחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ מִכָּל־שְׁבָטֶ֑יךָ לַֽעֲמֹ֨ד לְשָׁרֵ֧ת בְּשֵֽׁם־יְהֹוָ֛ה ה֥וּא וּבָנָ֖יו כָּל־הַיָּמִֽים:
לַֽעֲמֹד לְשָׁרֵת - To stand and serve. From here we learn that the Temple service may only be performed standing.		לַֽעֲמֹד לְשָׁרֵת. מִכָּאן שֶׁאֵין שֵׁרוּת אֶלָּא מֵעוֹמֵד (ספרי; סוטה ל"ח):

Footnotes

Terumot 4:3.

Chulin 137b.

Fourth Portion

Devarim (Deuteronomy) Chapter 18

6If a Levite priest comes from one of your cities out of all Israel, where he sojourns, he may come whenever his soul desires to the place God will choose		ווְכִֽי־יָבֹ֨א הַלֵּוִ֜י מֵֽאַחַ֤ד שְׁעָרֶ֨יךָ֙ מִכָּל־יִשְׂרָאֵ֔ל אֲשֶׁר־ה֖וּא גָּ֣ר שָׁ֑ם וּבָא֙ בְּכָל־אַוַּ֣ת נַפְשׁ֔וֹ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה:
וְכִֽי־יָבֹא הַלֵּוִי - If a Levite comes. I might think that Scripture is speaking of anyone who is definitely a member of the tribe of Levi, whether priest or Levite. Scripture therefore states: “and serve.” This excludes the Levites, who are not fit for priestly service.		וְכִֽי־יָבֹא הַלֵּוִי. יָכוֹל בְּבֶן לֵוִי וַדַּאי הַכָּתוּב מְדַבֵּר, תַּלְמוּד לוֹמַר ושרת, יָצְאוּ לְוִיִּים שֶׁאֵין רְאוּיִין לְשֵׁרוּת (ספרי):
וּבָא בְּכָל־אַוַּת נַפְשׁוֹ. ושרת - He may come whenever his soul desires…and serve. This teaches us that a priest may come and offer up his own voluntary or obligatory sacrifices even when it is not his weekly shift that is officiating. Another explanation: It also teaches us that the priests who come to the Temple for the pilgrim festival offer up the sacrifices with the officiating shift, performing the service of the sacrifices associated with that festival, such as the additional sacrifices, even though it is not their shift that is on duty.
7and serve in the name of God, his God, just like all his Levite priest-brothers who stand there before God.		זוְשֵׁרֵ֕ת בְּשֵׁ֖ם יְהֹוָ֣ה אֱלֹהָ֑יו כְּכָל־אֶחָיו֙ הַֽלְוִיִּ֔ם הָעֹֽמְדִ֥ים שָׁ֖ם לִפְנֵ֥י יְהֹוָֽה:
8They must eat equal portions, except those portions that were ‘sold’ by the heads of each division to each other.		חחֵ֥לֶק כְּחֵ֖לֶק יֹאכֵ֑לוּ לְבַ֥ד מִמְכָּרָ֖יו עַל־הָֽאָבֽוֹת:
חֵלֶק כְּחֵלֶק יֹאכֵלוּ - They must eat equal portions. This teaches us that they all divide the hides of the festival ascent-offerings and the meat of the festival goat sin-offerings. I might think that this also applies to offerings that are not brought due to the festival, such as the daily offerings, the Sabbath additional sacrifices, and sacrificial vows and dedication offerings. Scripture therefore states: לְבַד מִמְכָּרָיו עַל הָאָבוֹת .		חֵלֶק כְּחֵלֶק יֹאכֵלוּ. מְלַמֵּד שֶׁחוֹלְקִין בָּעוֹרוֹת וּבִּבְשַׂר שְׂעִירֵי חַטָּאוֹת, יָכוֹל אַף בִּדְּבָרִים הַבָּאִים שֶׁלֹּא מֵחֲמַת הָרֶגֶל, כְּגוֹן תְּמִידִין וּמוּסְפֵי שַׁבָּת וּנְדָרִים וּנְדָבוֹת, תַּלְמוּד לוֹמָר :
לְבַד מִמְכָּרָיו עַל־הָֽאָבֽוֹת - “except those portions that were ‘sold’ by the (lit.) fathers” - i.e., except for those that the fathers sold at the time of King David and Samuel, when the final number of shifts was instituted and they sold their portions to each other, saying, “You take the portions of your week of service and I will take the portions of my week.”		לְבַד מִמְכָּרָיו עַל־הָֽאָבֽוֹת. חוּץ מִמַּה שֶּׁמָּכְרוּ הָאָבוֹת בִּימֵי דָּוִד וּשְׁמוּאֵל שֶׁנִּקְבְעוּ הַמִּשְׁמָרוֹת וּמָכְרוּ זֶה לָזֶה, טֹל אַתָּה שַׁבַּתְּךָ וַאֲנִי אֶטֹּל שַׁבַּתִּי (שם):
9When you enter the land that God, your God, is giving you, you must not study the abominations of those nations in order to act likewise.		טכִּ֤י אַתָּה֙ בָּ֣א אֶל־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹֽא־תִלְמַ֣ד לַֽעֲשׂ֔וֹת כְּתֽוֹעֲבֹ֖ת הַגּוֹיִ֥ם הָהֵֽם:
לֹֽא־תִלְמַד לַֽעֲשׂוֹת - You must not study…to do. but you may study in order to understand and to instruct, i.e., to understand how depraved their acts are and to instruct your children, “Do not do such a thing, since it is a gentile practice.”		לֹֽא־תִלְמַד לַֽעֲשׂוֹת. אֲבָל אַתָּה לָמֵד לְהָבִין וּלְהוֹרוֹת, כְּלוֹמַר לְהָבִין מַעֲשֵׂיהֶם כַּמָּה הֵם מְקֻלְקָלִים, וּלְהוֹרוֹת לְבָנֶיךָ לֹא תַעֲשֶׂה כָךְ וְכָךְ, שֶׁזֶּה הוּא חֹק הַגּוֹיִם (ספרי; סנהדרין ס"ח):
10There must not be among you anyone who passes his son or daughter through fire, a stick-diviner, a diviner of times, an illusionist, a diviner who interprets omens, a divining sorcerer,		ילֹֽא־יִמָּצֵ֣א בְךָ֔ מַֽעֲבִ֥יר בְּנֽוֹ־וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף:
מַֽעֲבִיר בְּנֽוֹ־וּבִתּוֹ בָּאֵשׁ - Anyone who passes his son or daughter through fire. This refers to Molech-worship, which involves making a fire on either side and passing the child between the two of them.		מַֽעֲבִיר בְּנֽוֹ־וּבִתּוֹ בָּאֵשׁ. הִיא עֲבוֹדַת הַמֹּלֶךְ, עוֹשֶׂה מְדוּרוֹת אֵשׁ מִכָּאן וּמִכָּאן וּמַעֲבִירוֹ בֵין שְׁתֵּיהֶם (עי' סנהדרין ס"ד):
קֹסֵם קְסָמִים - What is a קוֹסֵם? He who holds his staff and asks it, “Should I go or should I not go?” and similarly it says: “My people consult with their wooden idol, and their staff tells them.” 1		קֹסֵם קְסָמִים. אֵי זֶהוּ קוֹסֵם? הָאוֹחֵז אֶת מַקְלוֹ וְאוֹמֵר אִם אֵלֵךְ אִם לֹא אֵלֵךְ, וכֵן הוּא אוֹמֵר (הושע ד') עַמִּי בְּעֵצוֹ יִשְׁאָל וּמַקְלוֹ יַגִּיד לוֹ (ספרי):
מְעוֹנֵן - Rabbi Akiva says: These are those who assign periods (עוֹנוֹת), saying, “Such a time is beneficial for beginning some endeavor.” The sages say: These are those who deceive the eyes (i.e., create false impressions of magic in front) of their audiences.		מְעוֹנֵן. רַבִּי עֲקִיבָא אוֹמֵר אֵלּוּ נוֹתְנֵי עוֹנוֹת – שֶׁאוֹמְרִים עוֹנָה פְּלוֹנִית יָפָה לְהַתְחִיל, וַחֲכָמִים אוֹמְרִים אֵלּוּ אוֹחֲזֵי הָעֵינַיִם:
מְנַחֵשׁ - A diviner who interprets omens - e.g., ascribing significance to the fact that his bread fell out of his mouth, a deer crossed his path, or his staff fell from his hand.		מְנַחֵשׁ. פִּתּוֹ נָפְלָה מִפִּיו, צְבִי הִפְסִיקוֹ בַדֶּרֶךְ, מַקְלוֹ נָפַל מִיָּדוֹ (ספרי; סנהדרין ס"ה):
11a snake- or scorpion-diviner, a spirit-diviner, a yadu’a-diviner, or a diviner who communicates with the dead,		יאוְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־הַמֵּתִֽים:
וְחֹבֵר חָבֶר - is one who gathers snakes, scorpions, or other creatures together in one location by means of sorcery.		וְחֹבֵר חָבֶר. שֶׁמְּצָרֵף נְחָשִׁים אוֹ עַקְרַבִּים אוֹ שְׁאָר חַיּוֹת לְמָקוֹם אֶחָד:
וְשֹׁאֵל אוֹב - This is a type of sorcery called pitom, in which the practitioner speaks from his armpit by conjuring the spirit of the dead in his armpit.		וְשֹׁאֵל אוֹב. זֶה מְכַשְּׁפוּת שֶׁשְּׁמוֹ פִּיתוֹם וּמְדַבֵּר מִשִּׁחְיוֹ וּמַעֲלֶה אֶת הַמֵּת בְּבֵית הַשֶּׁחִי שֶׁלּוֹ:
וְיִדְּעֹנִי - is one who places the bone of a creature named yadu’a in his mouth and the bone speaks on its own through sorcery.		וְיִדְּעֹנִי. מַכְנִיס עֶצֶם חַיָּה שֶׁשְּׁמָהּ יַדּוּעַ לְתוֹךְ פִּיו וּמְדַבֵּר הָעֶצֶם עַל יְדֵי מְכַשְּׁפוּת (שם):
וְדֹרֵשׁ אֶל־הַמֵּתִֽים - Or who communicates with the dead - such as one who conjures the spirit of the dead onto his male organ or one who consults a skull.		וְדֹרֵשׁ אֶל־הַמֵּתִֽים. כְּגוֹן הַמַּעֲלֶה בְזַכְרוּתוֹ וְהַנִּשְׁאָל בְּגֻלְגֹּלֶת (שם):
12for whoever does these things becomes an abomination to God, and because of these abominations, God, your God, is driving them out from before you.		יבכִּי־תֽוֹעֲבַ֥ת יְהֹוָ֖ה כָּל־עֹ֣שֵׂה אֵ֑לֶּה וּבִגְלַל֙ הַתּֽוֹעֵבֹ֣ת הָאֵ֔לֶּה יְהֹוָ֣ה אֱלֹהֶי֔ךָ מוֹרִ֥ישׁ אוֹתָ֖ם מִפָּנֶֽיךָ:
כָּל־עֹשֵׂה אֵלֶּה - Whoever does these things. It does not say: עוֹשֵׂה כָל אֵלֶּה “who does all these things” but כָּל עֹשֵׂה אֵלֶּה “whoever does these things,” i.e., even one of them.		כָּל־עֹשֵׂה אֵלֶּה. עֹשֶׂה כָּל אֵלֶּה לֹא נֶאֱמַר, אֶלָּא כָל עֹשֵׂה אֵלֶּה, אֲפִלּוּ אַחַת מֵהֶן (ספרי):
13Be wholehearted with God, your God.		יגתָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם יְהֹוָ֥ה אֱלֹהֶֽיךָ:
תָּמִים תִּֽהְיֶה עִם ה' אֱלֹהֶֽיךָ - Be wholehearted with God, your God - i.e., follow Him with simple faith and put your hope in Him, rather than obsessively investigating the future; instead, whatever may happen to you accept with simple faith, and then you will be with Him and be called His portion.		תָּמִים תִּֽהְיֶה עִם ה' אֱלֹהֶֽיךָ. הִתְהַלֵּךְ עִמּוֹ בִתְמִימוּת, וּתְצַפֶּה לוֹ, וְלֹא תַחֲקֹר אַחַר הָעֲתִידוֹת, אֶלָּא כָּל מַה שֶּׁיָּבֹא עָלֶיךָ קַבֵּל בִּתְמִימוּת וְאָז תִּהְיֶה עִמּוֹ וּלְחֶלְקוֹ:

Footnotes

Hoshea 4:12.

Fifth Portion

Devarim (Deuteronomy) Chapter 18

14Whereas these nations whom you are dispossessing hearken to diviners of times, illusionists, and stick-diviners, as for you, God, your God, has not abandoned you to these.		ידכִּ֣י \| הַגּוֹיִ֣ם הָאֵ֗לֶּה אֲשֶׁ֤ר אַתָּה֙ יוֹרֵ֣שׁ אוֹתָ֔ם אֶל־מְעֹֽנְנִ֥ים וְאֶל־קֹֽסְמִ֖ים יִשְׁמָ֑עוּ וְאַתָּ֕ה לֹ֣א כֵ֔ן נָ֥תַן לְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
לֹא כֵן נָתַן לְךָ ה' אֱלֹהֶֽיךָ - As for you, God, your God, has not abandoned you to these - to listen to those who divine through times and sticks, for He has let His Divine Presence rest upon the prophets and upon the urim and tumim and communicates to you through them.		לֹא כֵן נָתַן לְךָ ה' אֱלֹהֶֽיךָ. לִשְׁמֹעַ אֶל מְעוֹנְנִים וְאֶל קוֹסְמִים, שֶׁהֲרֵי הִשְׁרָה שְׁכִינָה עַל הַנְּבִיאִים וְאוּרִים וְתֻמִּים:
15God, your God, will appoint a prophet for you from among you, from your brothers, like I am. You must hearken to him,		טונָבִ֨יא מִקִּרְבְּךָ֤ מֵֽאַחֶ֨יךָ֙ כָּמֹ֔נִי יָקִ֥ים לְךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ אֵלָ֖יו תִּשְׁמָעֽוּן:
מִקִּרְבְּךָ מֵֽאַחֶיךָ כָּמֹנִי - From among you, from your brothers, like I am - i.e., just as I am from among you, from your brothers, so, too, will He appoint another in place of me, and similarly every successive prophet.		מִקִּרְבְּךָ מֵֽאַחֶיךָ כָּמֹנִי. כְּמוֹ שֶׁאֲנִי מִקִּרְבְּךָ מֵאַחֶיךָ, יקים לך תַּחְתַּי, וְכֵן מִנָּבִיא לְנָבִיא:
16in accordance with everything you asked of God, your God, at Mount Horeb on the day of the assemblage, saying, ‘I prefer not to continue to hear the voice of God, my God, and not to see this great fire anymore, that I not die.’		טזכְּכֹ֨ל אֲשֶׁר־שָׁאַ֜לְתָּ מֵעִ֨ם יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בְּחֹרֵ֔ב בְּי֥וֹם הַקָּהָ֖ל לֵאמֹ֑ר לֹ֣א אֹסֵ֗ף לִשְׁמֹ֨עַ֙ אֶת־קוֹל֙ יְהֹוָ֣ה אֱלֹהָ֔י וְאֶת־הָאֵ֨שׁ הַגְּדֹלָ֥ה הַזֹּ֛את לֹֽא־אֶרְאֶ֥ה ע֖וֹד וְלֹ֥א אָמֽוּת:
17And God said to me, ‘They have done well in what they have spoken.		יזוַיֹּ֥אמֶר יְהֹוָ֖ה אֵלָ֑י הֵיטִ֖יבוּ אֲשֶׁ֥ר דִּבֵּֽרוּ:
18I will authorize a prophet for them from among their brothers, like you. I will place My words into his mouth, and he will speak to them all that I command him to tell them.		יחנָבִ֨יא אָקִ֥ים לָהֶ֛ם מִקֶּ֥רֶב אֲחֵיהֶ֖ם כָּמ֑וֹךָ וְנָֽתַתִּ֤י דְבָרַי֙ בְּפִ֔יו וְדִבֶּ֣ר אֲלֵיהֶ֔ם אֵ֖ת כָּל־אֲשֶׁ֥ר אֲצַוֶּֽנּוּ:
19Whoever does not hearken to My words, which he speaks in My name, I will exact punishment from him.		יטוְהָיָ֗ה הָאִישׁ֙ אֲשֶׁ֤ר לֹֽא־יִשְׁמַע֙ אֶל־דְּבָרַ֔י אֲשֶׁ֥ר יְדַבֵּ֖ר בִּשְׁמִ֑י אָֽנֹכִ֖י אֶדְר֥שׁ מֵֽעִמּֽוֹ:
20As for the prophet who intentionally says something in My name that I did not command him to say, or who speaks in the name of other peoples’ deities, such a prophet must be put to death.’		כאַ֣ךְ הַנָּבִ֡יא אֲשֶׁ֣ר יָזִיד֩ לְדַבֵּ֨ר דָּבָ֜ר בִּשְׁמִ֗י אֵ֣ת אֲשֶׁ֤ר לֹֽא־צִוִּיתִיו֙ לְדַבֵּ֔ר וַֽאֲשֶׁ֣ר יְדַבֵּ֔ר בְּשֵׁ֖ם אֱלֹהִ֣ים אֲחֵרִ֑ים וּמֵ֖ת הַנָּבִ֥יא הַהֽוּא:
אֲשֶׁר לֹֽא־צִוִּיתִיו לְדַבֵּר - That I did not command him to say - but I did command someone else to say it.		אֲשֶׁר לֹֽא־צִוִּיתִיו לְדַבֵּר. אֲבָל צִוִּיתִיו לַחֲבֵרוֹ:
וַֽאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים - Or who speaks in the name of other peoples’ deities - even if what he says is consistent with Jewish law, i.e., to forbid what is forbidden and to permit what is permitted.		וַֽאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים. אֲפִלּוּ כִוֵּן אֶת הַהֲלָכָה לֶאֱסֹר אֶת הָאָסוּר וּלְהַתִּיר אֶת הַמֻּתָּר (סנהדרין פ"ט):
וּמֵת - Must be put to death - through strangulation. Three categories of false prophet are put to death by the human court: he who states a prophecy that he did not hear; or states that which was not said to him but was said to another; or prophesies in the name of an idol. But he who suppresses his prophecy, or disobeys a prophet’s instructions, or disobeys his own prophetic words is put to death by a heavenly act, as it says: “I will exact punishment from him.” 1		וּמֵת. בְּחֶנֶק. ג' מִיתָתָן בִּידֵי אָדָם – הַמִּתְנַבֵּא מַה שֶּׁלֹּא שָׁמַע, וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ וְנֶאֱמַר לַחֲבֵרוֹ, וְהַמִּתְנַבֵּא בְּשֵׁם עֲבוֹדָה זָרָה. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ וְהָעוֹבֵר עַל דִּבְרֵי נָבִיא וְהָעוֹבֵר עַל דִּבְרֵי עַצְמוֹ – מִיתָתָן בִּידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (פסוק י"ט) אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ (סנהדרין פ"ט):
21If you say to yourself, ‘How can we recognize the word that God did not speak?’		כאוְכִ֥י תֹאמַ֖ר בִּלְבָבֶ֑ךָ אֵיכָה֙ נֵדַ֣ע אֶת־הַדָּבָ֔ר אֲשֶׁ֥ר לֹֽא־דִבְּר֖וֹ יְהֹוָֽה:
וְכִי תֹאמַר בִּלְבָבֶךָ - If you say to yourself - i.e., in the future you will say this, when Chananyah ben Azur will come and prophesy: “The vessels of the House of God will now be swiftly brought back from Babylon” 2 while Jeremiah stands up and proclaims concerning the pillars, the ritual pool known as the ‘sea,’ and the remaining vessels that were not brought with Yechonyah (i.e., Yehoyachin) into exile, “they [too] will be brought to Babylon” 3 with the exile of Tzidkiyah.		וְכִי תֹאמַר בִּלְבָבֶךָ. עֲתִידִין אַתֶּם לוֹמַר כְּשֶׁיָּבֹא חֲנַנְיָה בֶּן עַזּוּר וּמִתְנַבֵּא "הִנֵּה כְלֵי בֵית ה' מוּשָׁבִים מִבָּבֶלָה עַתָּה מְהֵרָה" (ירמיהו כ"ז), וְיִרְמְיָהוּ עוֹמֵד וְצוֹוֵחַ "אֶל הָעַמֻּדִים וְעַל הַיָּם וְעַל יֶתֶר הַכֵּלִים" שֶׁלֹּא גָּלוּ עִם יְכָנְיָה, "בָּבֶלָה יוּבָאוּ" עִם גָּלוּת צִדְקִיָּהוּ (שם):
22If the prophet speaks in the name of God and the thing does not transpire and does not come to pass, that is what God did not say. The prophet has spoken it maleficently. You must not be afraid of him.		כבאֲשֶׁר֩ יְדַבֵּ֨ר הַנָּבִ֜יא בְּשֵׁ֣ם יְהֹוָ֗ה וְלֹא־יִֽהְיֶ֤ה הַדָּבָר֙ וְלֹ֣א יָבֹ֔א ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר לֹֽא־דִבְּר֖וֹ יְהֹוָ֑ה בְּזָדוֹן֙ דִּבְּר֣וֹ הַנָּבִ֔יא לֹ֥א תָג֖וּר מִמֶּֽנּוּ:
אֲשֶׁר יְדַבֵּר הַנָּבִיא - If the prophet speaks – and says that this event is going to happen to you, and you see that it will not come to pass, “that is what God did not say” - and therefore put him to death. And if you ask: This can determine whether one foretelling the future is a true prophet, but what if he comes and says, “Do this and that, and I say this on instruction by the Holy One, blessed be He”? We have already been commanded that if he attempts to have you deviate from any of the commandments, do not listen to him, unless he is recognized by you as being a truly righteous person, such as Elijah at Mount Carmel, who offered up a sacrifice on a private altar at a time when offering on private altars was forbidden, in order to protect Israel from idolatry. Any such leniency is dependent on the necessity of the hour and the preventive measure required to counteract the breach in observance. It therefore says: “you must hearken to him.” 4		אֲשֶׁר יְדַבֵּר הַנָּבִיא. וְיֹאמַר דָּבָר זֶה עָתִיד לָבֹא עֲלֵיכֶם וְתִרְאוּ שֶׁלֹּא יָבֹא, הוא הדבר אשר לא דברו ה' וַהֲרֹג אוֹתוֹ. וְאִם תֹּאמַר זוֹ בְמִתְנַבֵּא עַל הָעֲתִידוֹת, הֲרֵי שֶׁבָּא וְאָמַר עֲשׂוּ כָךְ וְכָךְ וּמִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אוֹמֵר? כְּבָר נִצְטַוּוּ שֶׁאִם בָּא לְהַדִּיחֲךָ מֵאַחַת מִכָּל הַמִּצְווֹת לֹא תִשְׁמַע לוֹ (דברים י"ג) אֶלָּא אִם כֵּן מֻמְחֶה הוּא לְךָ שֶׁהוּא צַדִּיק גָּמוּר, כְּגוֹן אֵלִיָּהוּ בְהַר הַכַּרְמֶל שֶׁהִקְרִיב בְּבָמָה בִּשְׁעַת אִסּוּר הַבָּמוֹת, כְּדֵי לִגְדֹּר אֶת יִשְׂרָאֵל, הַכֹּל לְפִי צֹרֶךְ שָׁעָה וּסְיָג הַפִּרְצָה, לְכָךְ נֶאֱמַר (פסוק ט"ו) אֵלָיו תִּשְׁמָעוּן (סנהדרין פ"ט):
לֹֽא־תָגוּר מִמֶּֽנּוּ - You must not be afraid of him - i.e., do not hold yourself back from incriminating him, and do not be afraid of being punished for killing him.		לֹֽא־תָגוּר מִמֶּֽנּוּ. לֹא תִמְנַע עַצְמְךָ מִלְּלַמֵּד עָלָיו חוֹבָה (ספרי), וְלֹא תִירָא לֵעָנֵשׁ עָלָיו:

Devarim (Deuteronomy) Chapter 19

1When God, your God, cuts off the nations whose land God, your God, is giving you, and you dispossess them and dwell in their cities and in their houses,		אכִּֽי־יַכְרִ֞ית יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ אֶת־הַגּוֹיִ֔ם אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ אֶת־אַרְצָ֑ם וִֽירִשְׁתָּ֕ם וְיָֽשַׁבְתָּ֥ בְעָֽרֵיהֶ֖ם וּבְבָֽתֵּיהֶֽם:
2you must designate for yourself three cities of refuge in the midst of your land, which God, your God, is giving you to possess.		בשָׁל֥וֹשׁ עָרִ֖ים תַּבְדִּ֣יל לָ֑ךְ בְּת֣וֹךְ אַרְצְךָ֔ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ לְרִשְׁתָּֽהּ:
3Prepare for yourself the way to these cities. Divide the area within the border of your land, which God, your God, is giving you as an inheritance, into three, so it will be convenient for any murderer to flee there.		גתָּכִ֣ין לְךָ֘ הַדֶּ֒רֶךְ֒ וְשִׁלַּשְׁתָּ֙ אֶת־גְּב֣וּל אַרְצְךָ֔ אֲשֶׁ֥ר יַנְחִֽילְךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְהָיָ֕ה לָנ֥וּס שָׁ֖מָּה כָּל־רֹצֵֽחַ:
תָּכִין לְךָ הַדֶּרֶךְ - Prepare for yourself the way. Signs stating: “Refuge” “Refuge” were at every crossroad.		תָּכִין לְךָ הַדֶּרֶךְ. "מִקְלָט", "מִקְלָט" הָיָה כָתוּב עַל פָּרָשַׁת דְּרָכִים (מכות י'):
וְשִׁלַּשְׁתָּ אֶת־גְּבוּל אַרְצְךָ - Divide [the area within] the border of your land into three - so that from the beginning of the border until the first refuge city be the same distance as from the first city to the second, and the same again from the second city to the third, and the same from the third city until the opposite border of the Land of Israel.		וְשִׁלַּשְׁתָּ אֶת־גְּבוּל אַרְצְךָ. שֶׁיְּהֵא מִתְּחִלַּת הַגְּבוּל עַד הָעִיר הָרִאשׁוֹנָה שֶׁל עָרֵי מִקְלָט כְּשִׁעוּר מַהֲלָךְ שֶׁיֵּשׁ מִמֶּנָּה עַד הַשְּׁנִיָּה וְכֵן מִשְּׁנִיָּה לַשְּׁלִישִׁית וְכֵן מִן הַשְּׁלִישִׁית עַד הַגְּבוּל הַשֵּׁנִי שֶׁל אֶרֶץ יִשְׂרָאֵל (שם ט'):
4The following is the case in which the inadvertent murderer may flee there, so that he may live: Whoever strikes his fellow inadvertently, whom he did not hate previously—		דוְזֶה֙ דְּבַ֣ר הָֽרֹצֵ֔חַ אֲשֶׁר־יָנ֥וּס שָׁ֖מָּה וָחָ֑י אֲשֶׁ֨ר יַכֶּ֤ה אֶת־רֵעֵ֨הוּ֙ בִּבְלִי־דַ֔עַת וְה֛וּא לֹֽא־שׂנֵ֥א ל֖וֹ מִתְּמֹ֥ל שִׁלְשֹֽׁם:
5as when a person goes with his fellow into the forest to chop wood, and his hand swings the ax to fell the tree, and the iron flies off the handle, and it reaches his fellow and he dies—he must flee to one of these cities and live,		הוַֽאֲשֶׁר֩ יָבֹ֨א אֶת־רֵעֵ֥הוּ בַיַּ֘עַר֘ לַחְטֹ֣ב עֵצִים֒ וְנִדְּחָ֨ה יָד֤וֹ בַגַּרְזֶן֙ לִכְרֹ֣ת הָעֵ֔ץ וְנָשַׁ֤ל הַבַּרְזֶל֙ מִן־הָעֵ֔ץ וּמָצָ֥א אֶת־רֵעֵ֖הוּ וָמֵ֑ת ה֗וּא יָנ֛וּס אֶל־אַחַ֥ת הֶֽעָרִֽים־הָאֵ֖לֶּה וָחָֽי:
וְנִדְּחָה יָדוֹ - And his hand swings - when he brings the ax down upon the tree. Onkelos translates this as וְתִתְמְרֵג יְדֵהּ, meaning that his hand moves to bring the ax’s blow down upon the tree. Similarly כִּי שָׁמְטוּ הַבָּקָר 5 is translated by Yonatan ben Uzi’el as אֲרֵי מְרַגּוֹהִי תּוֹרַיָּא “for the oxen moved it.”		וְנִדְּחָה יָדוֹ. כְּשֶׁבָּא לְהַפִּיל הַגַּרְזֶן עַל הָעֵץ, וְתַרְגּוּמוֹ "וְתִתְמְרֵיג יְדֵיהּ", לְשׁוֹן וְנִשְׁמְטָה יָדוֹ לְהַפִּיל מַכַּת הַגַּרְזֶן עַל הָעֵץ, "כִּי שָׁמְטוּ הַבָּקָר" (שמואל ב ו') תִּרְגֵּם יוֹנָתָן "אֲרֵי מַרְגוּהִי תּוֹרַיָּא":
וְנָשַׁל הַבַּרְזֶל מִן־הָעֵץ - And the iron (lit.) slips off the wood. Some of our rabbis say that this means that the iron slipped off its wooden handle, and some say that it means that the iron caused a chunk to break off the wood being chopped, and it flew off and killed someone.		וְנָשַׁל הַבַּרְזֶל מִן־הָעֵץ. יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים נִשְׁמַט הַבַּרְזֶל מִקַּתּוֹ, וְיֵש מֵהֶם אוֹמְרִים שֶׁיִּשַּׁל הַבַּרְזֶל חֲתִיכָה מִן הָעֵץ הַמִּתְבַּקֵּעַ וְהִיא נִתְּזָה וְהָרְגָה (מכות ז'):
6lest the blood-avenger pursue the killer while his heart is hot, and overtake him because the way to the city is too long, and he strikes him to death—although he was not deserving of death, for he did not hate him previously.		ופֶּן־יִרְדֹּף֩ גֹּאֵ֨ל הַדָּ֜ם אַֽחֲרֵ֣י הָֽרֹצֵ֗חַ כִּ֣י יֵחַם֘ לְבָבוֹ֒ וְהִשִּׂיג֛וֹ כִּֽי־יִרְבֶּ֥ה הַדֶּ֖רֶךְ וְהִכָּ֣הוּ נָ֑פֶשׁ וְלוֹ֙ אֵ֣ין מִשְׁפַּט־מָ֔וֶת כִּ֠י לֹ֣א שׂנֵ֥א ה֛וּא ל֖וֹ מִתְּמ֥וֹל שִׁלְשֽׁוֹם:
פֶּן־יִרְדֹּף גֹּאֵל הַדָּם - Lest the blood-avenger pursue - For this reason I am telling you to prepare for yourself the way and to designate multiple cities of refuge.		פֶּן־יִרְדֹּף גֹּאֵל הַדָּם. לְכָךְ אֲנִי אוֹמֵר לְהָכִין לְךָ דֶּרֶךְ וְעָרֵי מִקְלָט רַבִּים:
7Therefore, I command you, saying, ‘You must designate for yourself three cities.’		זעַל־כֵּ֛ן אָֽנֹכִ֥י מְצַוְּךָ֖ לֵאמֹ֑ר שָׁל֥שׁ עָרִ֖ים תַּבְדִּ֥יל לָֽךְ:
8When God, your God, will expand your boundary as He swore to your forefathers, and He gives you all the land that He said He would give to your forefathers		חוְאִם־יַרְחִ֞יב יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ אֶת־גְּבֻ֣לְךָ֔ כַּֽאֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶ֑יךָ וְנָ֤תַן לְךָ֙ אֶת־כָּל־הָאָ֔רֶץ אֲשֶׁ֥ר דִּבֶּ֖ר לָתֵ֥ת לַֽאֲבֹתֶֽיךָ:
וְאִם־יַרְחִיב … כַּֽאֲשֶׁר נִשְׁבַּע - When [God] will expand - as He swore to give you the land of the Keinites, the Kenizites, and the Kadmonites.		וְאִם־יַרְחִיב … כַּֽאֲשֶׁר נִשְׁבַּע. לָתֵת לְךָ אֶרֶץ קֵינִי וּקְנִזִּי וְקַדְמוֹנִי:
9(provided that you safeguard this commandment completely by studying how to perform it—the commandment that I am commanding you today: to love God, your God, and to walk in His ways for all time), you must add three more cities for yourself there, in addition to these three in Canaan,		טכִּֽי־תִשְׁמֹר֩ אֶת־כָּל־הַמִּצְוָ֨ה הַזֹּ֜את לַֽעֲשׂתָ֗הּ אֲשֶׁ֨ר אָֽנֹכִ֣י מְצַוְּךָ֘ הַיּוֹם֒ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ וְלָלֶ֥כֶת בִּדְרָכָ֖יו כָּל־הַיָּמִ֑ים וְיָֽסַפְתָּ֙ לְךָ֥ עוֹד֙ שָׁל֣שׁ עָרִ֔ים עַ֖ל הַשָּׁל֥שׁ הָאֵֽלֶּה:
וְיָֽסַפְתָּ לְךָ עוֹד שָׁלשׁ - You must add three more - there will thus be a total of nine: three on the east side of the Jordan, three in Canaan, and three in the future.		וְיָֽסַפְתָּ לְךָ עוֹד שָׁלשׁ. הֲרֵי תֵשַׁע, שָׁלוֹשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן וְשָׁלוֹשׁ שֶׁבְּאֶרֶץ כְּנַעַן וְשָׁלוֹשׁ לֶעָתִיד לָבֹא (ספרי):
10so that innocent blood not be shed in the midst of your land that God, your God, is giving you for an inheritance, which would make you guilty of having shed this blood.		יוְלֹ֤א יִשָּׁפֵךְ֙ דַּ֣ם נָקִ֔י בְּקֶ֣רֶב אַרְצְךָ֔ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַֽחֲלָ֑ה וְהָיָ֥ה עָלֶ֖יךָ דָּמִֽים:
11But if a man hates his fellow, and lies in wait for him, rises up against him, and strikes him mortally, and he dies, and he flees to one of these cities,		יאוְכִי־יִֽהְיֶ֥ה אִישׁ֙ שׂנֵ֣א לְרֵעֵ֔הוּ וְאָ֤רַב לוֹ֙ וְקָ֣ם עָלָ֔יו וְהִכָּ֥הוּ נֶ֖פֶשׁ וָמֵ֑ת וְנָ֕ס אֶל־אַחַ֖ת הֶֽעָרִ֥ים הָאֵֽל:
וְכִי־יִֽהְיֶה אִישׁ שׂנֵא לְרֵעֵהוּ - But if a man hates his fellow - because of his hatred, he will come to “lie in wait for him.” Based on this, our sages stated: If a person transgresses a light commandment, he will eventually come to transgress a more severe commandment, as in this case: because he transgressed “you must not hate,” 6 he will eventually come to bloodshed. It therefore says: “But if a man hates his fellow,” when it could have only written: “but if a man rises up, lies in wait for his fellow, and strikes him mortally.”		וְכִי־יִֽהְיֶה אִישׁ שׂנֵא לְרֵעֵהוּ. עַל יְדֵי שִׂנְאָתוֹ הוּא בָא לִידֵי וארב לו, מִכָּאן אָמְרוּ עָבַר אָדָם עַל מִצְוָה קַלָּה, סוֹפוֹ לַעֲבֹר עַל מִצְוָה חֲמוּרָה, לְפִי שֶׁעָבַר עַל לֹא תִשְׂנָא (ויקרא י"ט), סוֹפוֹ לָבֹא לִידֵי שְׁפִיכוּת דָּמִים, לְכָךְ נֶאֱמַר "וְכִי יִהְיֶה אִישׁ שֹׂנֵא לְרֵעֵהוּ וְגוֹ'", שֶׁהָיָה לוֹ לִכְתֹּב וְכִי יָקוּם אִישׁ וְאָרַב לְרֵעֵהוּ וְהִכָּהוּ נָפֶשׁ (ספרי):
12the elders of his city must send emissaries and take him from there and deliver him into the hand of the blood-avenger, that he may die.		יבוְשָֽׁלְחוּ֙ זִקְנֵ֣י עִיר֔וֹ וְלָֽקְח֥וּ אֹת֖וֹ מִשָּׁ֑ם וְנָֽתְנ֣וּ אֹת֗וֹ בְּיַ֛ד גֹּאֵ֥ל הַדָּ֖ם וָמֵֽת:
13You must not pity him. You must eliminate the injustice of shedding the blood of the innocent victim from Israel, and it will go well for you.		יגלֹֽא־תָח֥וֹס עֵֽינְךָ֖ עָלָ֑יו וּבִֽעַרְתָּ֧ דַם־הַנָּקִ֛י מִיִּשְׂרָאֵ֖ל וְט֥וֹב לָֽךְ:
לֹֽא־תָחוֹס עֵֽינְךָ - You must not pity - i.e., you must not say: The first person has already been killed, so why should we kill this person, resulting in two Israelites being killed?		לֹֽא־תָחוֹס עֵֽינְךָ. שֶׁלֹּא תֹאמַר הָרִאשׁוֹן כְּבָר נֶהֱרַג, לָמָּה אָנוּ הוֹרְגִים אֶת זֶה וְנִמְצְאוּ שְׁנֵי יִשְׂרְאֵלִים הֲרוּגִים? (שם):

Footnotes

2 Samuel 6:6.

Sixth Portion

Devarim (Deuteronomy) Chapter 19

14You must not push back your neighbor’s landmark, which your predecessors have erected as border markers, in your land-inheritance that you will inherit in the land that God, your God, is giving you to possess.		ידלֹ֤א תַסִּיג֙ גְּב֣וּל רֵֽעֲךָ֔ אֲשֶׁ֥ר גָּֽבְל֖וּ רִֽאשֹׁנִ֑ים בְּנַֽחֲלָֽתְךָ֙ אֲשֶׁ֣ר תִּנְחַ֔ל בָּאָ֕רֶץ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ לְרִשְׁתָּֽהּ:
לֹא תַסִּיג גְּבוּל - You must not push back the landmark. תַסִּיג is used here in the same sense as: נָסֹגוּ אָחוֹר “they turn backward,” 1 i.e., he moves the mark dividing the land backward into his neighbor’s field in order to expand his own field. But does it not already say: “you must not rob,” 2 so why does Scripture further state: “you must not push back your neighbor’s landmark”? It teaches us that one who removes his neighbor’s boundary violates two passive commandments. I might think that this applies also outside the Land of Israel; Scripture therefore states: “in your inheritance that you will inherit….” Thus, in the Land of Israel, he violates two passive commandments, but outside the land, he violates only: “you must not rob.”		לֹא תַסִּיג גְּבוּל. לְשׁוֹן "נָסֹגוּ אָחוֹר" (ישעיהו מ"ב), שֶׁמַּחֲזִיר סִימַן חֲלֻקַּת הַקַּרְקַע לְאָחוֹר לְתוֹךְ שְׂדֵה חֲבֵרוֹ לְמַעַן הַרְחִיב אֶת שֶׁלּוֹ; וַהֲלֹא כְבָר נֶאֱמַר "לֹא תִגְזֹל" (ויקרא י"ט), מַה תַּלְמוּד לוֹמַר לֹא תַסִּיג? לִמֵּד עַל הָעוֹקֵר תְּחוּם חֲבֵרוֹ שֶׁעוֹבֵר בִּשְׁנֵי לָאוִין. יָכוֹל אַף בְּחוּץ לָאָרֶץ? תַּלְמוּד לוֹמָר בנחלתך אשר תנחל וגו', בְּאֶרֶץ יִשְׂרָאֵל עוֹבֵר בִּשְׁנֵי לָאוִין, וּבְחוּצָה לָאָרֶץ אֵינוֹ עוֹבֵר אֶלָּא מִשּׁוּם לֹא תִגְזֹל (ספרי):
15One witness must not rise up against any accused person and implicate him for any iniquity or for any sin, regarding any sin that he may commit. The matter must be confirmed by the testimony of two witnesses or by the testimony of three witnesses.		טולֹֽא־יָקוּם֩ עֵ֨ד אֶחָ֜ד בְּאִ֗ישׁ לְכָל־עָו‍ֹן֙ וּלְכָל־חַטָּ֔את בְּכָל־חֵ֖טְא אֲשֶׁ֣ר יֶֽחֱטָ֑א עַל־פִּ֣י \| שְׁנֵ֣י עֵדִ֗ים א֛וֹ עַל־פִּ֥י שְׁלשָֽׁה־עֵדִ֖ים יָק֥וּם דָּבָֽר:
עֵד אֶחָד - One witness. This verse establishes a principle: Any instance of the term עֵד in the Torah means two witnesses, unless Scripture specifically qualifies אֶחָד “one.”		עֵד אֶחָד. זֶה בָנָה אָב – כָּל עֵד שֶׁבַּתּוֹרָה שְׁנַיִם אֶלָּא אִם כֵּן פֵּרֵט לְךָ בוֹ אֶחָד (סנהדרין ל'):
לְכָל־עון וּלְכָל־חַטָּאת - For any iniquity or any sin - i.e., that his fellow be punished through his testimony, either a physical or a monetary punishment. However, one witness can rise up to obligate someone to take an oath, e.g., if one says to another, “Give me the maneh that I lent you,” and he replies, “I owe you nothing,” and one witness testifies that he does owe him, he is obliged to swear to the claimant that he owes nothing.		לְכָל־עון וּלְכָל־חַטָּאת. לִהְיוֹת חֲבֵרוֹ נֶעֱנָשׁ עַל עֵדוּתוֹ, לֹא עֹנֶשׁ גּוּף וְלֹא עֹנֶשׁ מָמוֹן, אֲבָל קָם הוּא לִשְׁבוּעָה; אָמַר לַחֲבֵרוֹ תֵּן לִי מָנֶה שֶׁהִלְוִיתִיךָ, אָמַר לוֹ אֵין לְךָ בְיָדִי כְּלוּם וְעֵד אֶחָד מְעִידוֹ שֶׁיֵּשׁ לוֹ, חַיָּב לִשָּׁבַע לוֹ (שבועות מ'):
עַל־פִּי שְׁנֵי עֵדִים - (lit.) By the mouth of two witnesses - and not that they write their testimony in a letter and send it to the court, nor may there be an interpreter relaying the evidence from the witnesses to the judges.		עַל־פִּי שְׁנֵי עֵדִים. וְלֹא שֶׁיִּכְתְּבוּ עֵדוּתָם בְּאִגֶּרֶת וְיִשְׁלְחוּ לְבֵית דִּין, וְלֹא שֶׁיַּעֲמֹד תֻּרְגְּמָן בֵּין הָעֵדִים וּבֵין הַדַּיָּנִים (ספרי):
16If corrupt witnesses rise up against a person to bear untenable testimony against him,		טזכִּֽי־יָק֥וּם עֵֽד־חָמָ֖ס בְּאִ֑ישׁ לַֽעֲנ֥וֹת בּ֖וֹ סָרָֽה:
לַֽעֲנוֹת בּוֹ סָרָֽה - To bear untenable testimony against him - i.e., something that cannot exist because these witnesses are removed (הוּסַר) from being able to testify regarding this event at all, e.g., other witnesses say to them, “Were you not with us on that day in such-and-such a place?”		לַֽעֲנוֹת בּוֹ סָרָֽה. דָּבָר שֶׁאֵינוֹ, שֶׁהוּסַר הָעֵד הַזֶּה מִכָּל הָעֵדוּת הַזֹּאת. כֵּיצַד? שֶׁאָמְרוּ לָהֶם וַהֲלֹא עִמָּנוּ הֱיִיתֶם אוֹתוֹ הַיּוֹם בְּמָקוֹם פְּלוֹנִי (מכות ה'):
17the two men testifying about the people between whom the controversy exists must stand trial themselves before God, before the priests and the judges who will be at that time.		יזוְעָֽמְד֧וּ שְׁנֵי־הָֽאֲנָשִׁ֛ים אֲשֶׁר־לָהֶ֥ם הָרִ֖יב לִפְנֵ֣י יְהֹוָ֑ה לִפְנֵ֤י הַכֹּֽהֲנִים֙ וְהַשֹּׁ֣פְטִ֔ים אֲשֶׁ֥ר יִֽהְי֖וּ בַּיָּמִ֥ים הָהֵֽם:
וְעָֽמְדוּ שְׁנֵי־הָֽאֲנָשִׁים - (lit.) The two men must stand. Scripture is referring to the witnesses, and teaches us that women cannot be witnesses, and also teaches us that the witnesses must give their testimony while standing.		וְעָֽמְדוּ שְׁנֵי־הָֽאֲנָשִׁים. בְּעֵדִים הַכָּתוּב מְדַבֵּר וְלִמֵּד שֶׁאֵין עֵדוּת בְּנָשִׁים, וְלִמֵּד שֶׁצְּרִיכִין לְהָעִיד עֵדוּתָן מֵעוֹמֵד (שבועות ל'):
אֲשֶׁר־לָהֶם הָרִיב - Between whom the controversy exists. These are the litigants.		אֲשֶׁר־לָהֶם הָרִיב. אֵלּוּ בַעֲלֵי הַדִּין:
לִפְנֵי ה' - Before God - i.e., they must consider themselves as if they were standing before the Omnipresent, as it says: “In the midst of judges does He judge.” 3		לִפְנֵי ה'. יִהְיֶה דּוֹמֶה לָהֶם כְּאִלּוּ עוֹמְדִין לִפְנֵי הַמָּקוֹם, שֶׁנֶּאֱמַר (תהילים פ"ב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט (סנהדרין ו'):
אֲשֶׁר־יִֽהְיוּ בַּיָּמִים הָהֵֽם - Who will be at that time. Yiftach in his generation is like Samuel in his generation. You must treat him with respect.		אֲשֶׁר־יִֽהְיוּ בַּיָּמִים הָהֵֽם. יִפְתָּח בְּדוֹרוֹ כִּשְׁמוּאֵל בְּדוֹרוֹ, צָרִיךְ אַתָּה לִנְהֹג בּוֹ כָּבוֹד:
18The judges must investigate the matter thoroughly, and if the witnesses are false witnesses because they testified falsely against their brother,		יחוְדָֽרְשׁ֥וּ הַשֹּֽׁפְטִ֖ים הֵיטֵ֑ב וְהִנֵּ֤ה עֵֽד־שֶׁ֨קֶר֙ הָעֵ֔ד שֶׁ֖קֶר עָנָ֥ה בְאָחִֽיו:
וְדָֽרְשׁוּ הַשֹּֽׁפְטִים הֵיטֵב - The judges must investigate [the matter] thoroughly - through the testimony of those who accuse them of conspiring to testify falsely, i.e., they investigate and interrogate those who accuse them of conspiring, using the usual means of investigation and interrogation.		וְדָֽרְשׁוּ הַשֹּֽׁפְטִים הֵיטֵב. עַל פִּי הַמְזִמִּין אוֹתָם, שֶׁבּוֹדְקִים וְחוֹקְרִים אֶת הַבָּאִים לַהֲזִימָם בִּדְרִישָׁה וַחֲקִירָה:
וְהִנֵּה עֵֽד־שֶׁקֶר הָעֵד - And [if] the witnesses are false witnesses. Wherever Scripture says עֵד, it is speaking of two witnesses.		וְהִנֵּה עֵֽד־שֶׁקֶר הָעֵד. כָּל מָקוֹם שֶׁנֶּאֱמַר עֵד — בִּשְׁנַיִם הַכָּתוּב מְדַבֵּר:
19you must do to them what they plotted to do to their brother; you must eliminate the evil from your midst.		יטוַֽעֲשִׂ֣יתֶם ל֔וֹ כַּֽאֲשֶׁ֥ר זָמַ֖ם לַֽעֲשׂ֣וֹת לְאָחִ֑יו וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
כַּֽאֲשֶׁר זָמַם - What they plotted - but not as they actually did. From here our sages derived: If witnesses already killed the accused by their testimony, they are not put to death when proven false.		כַּֽאֲשֶׁר זָמַם. וְלֹא כַאֲשֶׁר עָשָׂה, מִכָּאן אָמְרוּ הָרְגוּ אֵין נֶהֱרָגִין (מכות ה'):
לַֽעֲשׂוֹת לְאָחִיו - To do to their brother. Why does Scripture state: “to their brother”? It teaches us that those who conspired to incriminate the married daughter of a priest in the sin of adultery are not put to death by burning as they intended be done to her, but by the means of death that would have been given to her alleged paramour, which is strangulation, as it says: הִיא בָּאֵשׁ תִּשָּׂרֵף “she must be burned in fire” 4 – she, but not her paramour. It therefore says here לְאָחִיו, implying: as they plotted to do to their brother – but not to their sister. However, regarding all other applications of the death penalty, Scripture equates a woman to a man, so those who conspire to incriminate a woman are executed just like those who conspire to incriminate a man. E.g., if they falsely testified that she killed a person or that she profaned the Sabbath, they are given the same death penalty as would have been given to her, for the exclusion here of “their sister” applies only where it is still possible to fulfill the penalty for conspiring by executing them with the means of death due to the alleged paramour.		לַֽעֲשׂוֹת לְאָחִיו. מַה תַּלְמוּד לוֹמַר לאחיו? לִמֵּד עַל זוֹמְמֵי בַת כֹּהֵן נְשׂוּאָה שֶׁאֵינָן בִּשְׂרֵפָה אֶלָּא כְּמִיתַת הַבּוֹעֵל שֶׁהִיא בְחֶנֶק, שֶׁנֶּאֱמַר (ויקרא כ"א) "הִיא בָאֵשׁ תִּשָּׂרֵף" – הִיא וְלֹא בוֹעֲלָהּ, לְכָךְ נֶאֱמַר כָּאן לאחיו, כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו, וְלֹא כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לַאֲחוֹתוֹ, אֲבָל בְּכָל שְׁאָר מִיתוֹת הִשְׁוָה הַכָּתוּב אִשָּׁה לְאִישׁ וְזוֹמְמֵי אִשָּׁה נֶהֱרָגִין כְּזוֹמְמֵי אִישׁ, כְּגוֹן שֶׁהֱעִידוּהָ שֶׁהָרְגָה אֶת הַנֶּפֶשׁ, שֶׁחִלְּלָה אֶת הַשַּׁבָּת, נֶהֱרָגִין בְּמִיתָתָהּ, שֶׁלֹּא מִעֵט כָּאן אֲחוֹתוֹ אֶלָּא בְמָקוֹם שֶׁיֵּשׁ לְקַיֵּם בָּהֶן הֲזַמָּה כְּמִיתַת הַבּוֹעֵל (ספרי; סנהדרין צ'):
20Those who remain must listen and fear, so they no longer continue to commit any such evil thing among you.		כוְהַנִּשְׁאָרִ֖ים יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹֽא־יֹסִ֨פוּ לַֽעֲשׂ֜וֹת ע֗וֹד כַּדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה בְּקִרְבֶּֽךָ:
יִשְׁמְעוּ וְיִרָאוּ - Must listen and fear. From here we learn that their verdict requires public proclamation: “So-and-so and so-and-so are being executed for having been convicted by the court of conspiring to testify falsely.”		יִשְׁמְעוּ וְיִרָאוּ. מִכָּאן שֶׁצְּרִיכִין הַכְרָזָה – אִישׁ פְּלוֹנִי וּפְלוֹנִי נֶהֱרָגִין עַל שֶׁהוּזַמּוּ בְּבֵית דִּין (סנהדרין פ"ט):
21You must not have pity: Compensation must be paid, life for life, eye for eye, tooth for tooth, hand for hand, leg for leg.		כאוְלֹ֥א תָח֖וֹס עֵינֶ֑ךָ נֶ֣פֶשׁ בְּנֶ֗פֶשׁ עַ֤יִן בְּעַ֨יִן֙ שֵׁ֣ן בְּשֵׁ֔ן יָ֥ד בְּיָ֖ד רֶ֥גֶל בְּרָֽגֶל:
עַיִן בְּעַיִן - Eye for eye. This means a monetary payment, and the same applies to “tooth for tooth,” etc.		עַיִן בְּעַיִן. מָמוֹן, וְכֵן שֵׁן בְּשֵׁן וְגוֹ' (ספרי; בבא קמא פ"ד):

Devarim (Deuteronomy) Chapter 20

1When you go out to war against your enemies, and you see horse and chariot, a people more numerous than you, you must not be afraid of them, for God, your God, who brought you up out of Egypt, is with you.		אכִּֽי־תֵצֵ֨א לַמִּלְחָמָ֜ה עַל־אֹֽיְבֶ֗ךָ וְרָאִ֜יתָ ס֤וּס וָרֶ֨כֶב֙ עַ֚ם רַ֣ב מִמְּךָ֔ לֹ֥א תִירָ֖א מֵהֶ֑ם כִּֽי־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ עִמָּ֔ךְ הַמַּֽעַלְךָ֖ מֵאֶ֥רֶץ מִצְרָֽיִם:
כִּֽי־תֵצֵא לַמִּלְחָמָה - When you go out to war. Scripture places the passage about going out to war here, next to the above passage, to teach you that anyone lacking a limb does not go out to war. Another explanation: The juxtaposition tells you that if you execute fair judgment, you are assured that if you go out to war you will be victorious. Similarly, King David said: “I have acted with justice and righteousness; do not abandon me to my oppressors.” 5		כִּֽי־תֵצֵא לַמִּלְחָמָה. סָמַךְ הַכָּתוּב יְצִיאַת מִלְחָמָה לְכָאן, לוֹמַר לְךָ שֶׁאֵין מְחֻסַּר אֵבֶר יוֹצֵא לַמִּלְחָמָה (עי' ספרי); דָּבָר אַחֵר, לוֹמַר לְךָ אִם עָשִׂיתָ מִשְׁפַּט צֶדֶק, אַתָּה מֻבְטָח שֶׁאִם תֵּצֵא לַמִּלְחָמָה אַתָּה נוֹצֵחַ, וְכֵן דָוִד הוּא אוֹמֵר (תהילים קי"ט) עָשִׂיתִי מִשְׁפָּט וָצֶדֶק בַּל תַּנִּיחֵנִי לְעוֹשְׁקָי (תנחומא):
עַל־אֹֽיְבֶךָ - Against your enemies. You must consider them your enemies. Do not have mercy upon them, for they will have no mercy upon you.		עַל־אֹֽיְבֶךָ. יִהְיוּ בְּעֵינֶיךָ כְּאוֹיְבִים, אַל תְּרַחֵם עֲלֵיהֶם כִּי לֹא יְרַחֲמוּ עָלֶיךָ:
סוּס וָרֶכֶב - Horse and chariot. In My eyes they are all like one horse, and similarly it says: “you will smite Midian like one man,” 6 and it also says: כִּי בָא סוּס פַּרְעֹה (lit.) “when Pharaoh’s horse entered.” 7		סוּס וָרֶכֶב. בְּעֵינַי כֻּלָּם כְּסוּס אֶחָד, וְכֵן הוּא אוֹמֵר (שופטים ו') וְהִכִּיתָ אֶת מִדְיָן כְּאִישׁ אֶחָד, וְכֵן הוּא אוֹמֵר (שמות ט"ו) כִּי בָא סוּס פַּרְעֹה (עי' ספרי):
עַם רַב מִמְּךָ - A people more numerous than you. In your eyes they are many, but in My eyes they are not many.		עַם רַב מִמְּךָ. בְּעֵינֶיךָ הוּא רַב, אֲבָל בְּעֵינַי אֵינוֹ רַב (שם):
2When you approach the battlefield, the priest must approach and speak to the people.		בוְהָיָ֕ה כְּקָֽרָבְכֶ֖ם אֶל־הַמִּלְחָמָ֑ה וְנִגַּ֥שׁ הַכֹּהֵ֖ן וְדִבֶּ֥ר אֶל־הָעָֽם:
כְּקָֽרָבְכֶם אֶל־הַמִּלְחָמָה - When you approach the battlefield - i.e., close to your leaving the border of your territory.		כְּקָֽרָבְכֶם אֶל־הַמִּלְחָמָה. סָמוּךְ לְצֵאתְכֶם מִן הַסְּפָר – מִגְּבוּל אַרְצְכֶם:
וְנִגַּשׁ הַכֹּהֵן - The priest must approach - i.e., the one who has been anointed for this purpose, and he is termed “the priest anointed for war.”		וְנִגַּשׁ הַכֹּהֵן. הַמָּשׁוּחַ לְכָךְ, וְהוּא הַנִּקְרָא "מְשׁוּחַ מִלְחָמָה":
וְדִבֶּר אֶל־הָעָֽם - And speak to the people - in the Holy Tongue (i.e., Hebrew).		וְדִבֶּר אֶל־הָעָֽם. בִּלְשׁוֹן הַקֹּדֶשׁ (סוטה מ"ב):
3He must say to them: ‘Hear, Israel! Today you are approaching the battle against your enemies. You must not let your hearts become faint! You must not be afraid! You must not be alarmed! And you must not be terrified of them!		גוְאָמַ֤ר אֲלֵהֶם֙ שְׁמַ֣ע יִשְׂרָאֵ֔ל אַתֶּ֨ם קְרֵבִ֥ים הַיּ֛וֹם לַמִּלְחָמָ֖ה עַל־אֹֽיְבֵיכֶ֑ם אַל־יֵרַ֣ךְ לְבַבְכֶ֗ם אַל־תִּֽירְא֧וּ וְאַל־תַּחְפְּז֛וּ וְאַל־תַּֽעַרְצ֖וּ מִפְּנֵיהֶֽם:
שְׁמַע יִשְׂרָאֵל - Hear, Israel! Even if you have no merit other than reciting the Shema, you are worthy of Him saving you.		שְׁמַע יִשְׂרָאֵל. אֲפִלּוּ אֵין בָּכֶם זְכוּת אֶלָּא קְרִיאַת שְׁמַע בִּלְבַד, כְּדַאי אַתֶּם שֶׁיּוֹשִׁיעַ אֶתְכֶם:
עַל־אֹֽיְבֵיכֶם - Against your enemies. These are not your brothers, for if you fall into their hands they will have no mercy upon you. This is not like the war between the kingdom of Judah and the kingdom of Israel, about which it says: “The men whose names had been specified arose and took hold of the captives. All their naked ones they dressed from the spoil, they gave them clothes and shoes, food and drink, and anointed them with oil. They led on donkeys all who were weak, and brought them to their brothers in Jericho, the city of palm-trees, and they returned to Samaria.” 8 Rather, be aware that you are going out to war against your enemies. You must therefore be courageous for battle.		עַל־אֹֽיְבֵיכֶם. אֵין אֵלּוּ אַחֵיכֶם, שֶׁאִם תִּפְּלוּ בְיָדָם אֵינָם מְרַחֲמִים עֲלֵיכֶם, אֵין זוֹ כְּמִלְחֶמֶת יְהוּדָה עִם יִשְׂרָאֵל שֶׁנֶּאֱמַר (דברי הימים ב' כ"ח ט"ו) "וַיָּקֻמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת וַיַּחֲזִיקוּ בַשִּׁבְיָה וְכָל מַעֲרֻמֵּיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל וַיַּלְבִּישׁוּם וַיַּנְעִילוּם וַיַּאֲכִילוּם וַיַּשְׁקוּם וַיְסֻכוּם וַיְנַהֲלוּם בַּחֲמֹרִים לְכָל כּוֹשֵׁל וַיְבִיאוּם יְרֵחוֹ עִיר הַתְּמָרִים אֵצֶל אֲחֵיהֶם וַיָּשׁוּבוּ שֹׁמְרוֹן", אֶלָּא עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים, לְפִיכָךְ הִתְחַזְּקוּ לַמִּלְחָמָה (ספרי; סוטה מ"ב):
אַל־יֵרַךְ לְבַבְכֶם אַל־תִּֽירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּֽעַרְצוּ - These four exhortations correspond to the four tactics that the kings of the nations employ in battle: they put their shields together in order that they strike one another and make noise so that their opponents rush to flee; they have their horses stomp and make them neigh, to make the pounding of the horses’ hoofbeats heard; they shout loudly; and they sound horns and other loud instruments. Therefore		אַל־יֵרַךְ לְבַבְכֶם אַל־תִּֽירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּֽעַרְצוּ. אַרְבַּע אַזְהָרוֹת כְּנֶגֶד אַרְבָּעָה דְבָרִים שֶׁמַּלְכֵי הָאֻמּוֹת עוֹשִׂים, מְגִיפִין בִּתְרִיסֵיהֶם כְּדֵי לְהַקִּישָׁן זֶה לָזֶה כְּדֵי לְהַשְׁמִיעַ קוֹל שֶׁיַּחְפְּזוּ אֵלּוּ שֶׁכְּנֶגְדָן וְיָנוּסוּ, וְרוֹמְסִים בְּסוּסֵיהֶם וּמַצְהִילִין אוֹתָם לְהַשְׁמִיעַ קוֹל שַׁעֲטַת פַּרְסוֹת סוּסֵיהֶם, וְצוֹוְחִין בְּקוֹלָם, וְתוֹקְעִין בַּשּׁוֹפָרוֹת וּמִינֵי מַשְׁמִיעֵי קוֹל:
אַל־יֵרַךְ לְבַבְכֶם - You must not let your hearts be faint. from the neighing of the horses;		אַל־יֵרַךְ לְבַבְכֶם. מִצַּהֲלַת סוּסִים:
אַל־תִּֽירְאוּ - you must not be afraid. from the clanging of the shields;		אַל־תִּֽירְאוּ. מֵהֲגָפַת הַתְּרִיסִין:
וְאַל־תַּחְפְּזוּ - you must not be alarmed. by the blast of their horns;		וְאַל־תַּחְפְּזוּ. מִקּוֹל הַקְּרָנוֹת:
וְאַל־תַּֽעַרְצוּ - and you must not be terrified. by the sound of their shouting.		וְאַל־תַּֽעַרְצוּ. מִקּוֹל הַצְּוָחָה (שם):
4For God, your God, is the one who accompanies you to fight for you against your enemies and to save you.’		דכִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם הַֽהֹלֵ֖ךְ עִמָּכֶ֑ם לְהִלָּחֵ֥ם לָכֶ֛ם עִם־אֹֽיְבֵיכֶ֖ם לְהוֹשִׁ֥יעַ אֶתְכֶֽם:
כִּי ה' אֱלֹֽהֵיכֶם וגו' - For God, your God… They come relying on the supremacy of flesh and blood, but you come with the supremacy of the Omnipresent. The Philistines came with the supremacy of Goliath. What was his end? He was defeated, and they fell along with him.		כִּי ה' אֱלֹֽהֵיכֶם וגו'. הֵם בָּאִים בְּנִצְחוֹנוֹ שֶׁל בָּשָׂר וָדָם וְאַתֶּם בָּאִים בְּנִצְחוֹנוֹ שֶׁל מָקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת, מֶה הָיָה סוֹפוֹ? נָפַל וְנָפְלוּ עִמּוֹ:
הַֽהֹלֵךְ עִמָּכֶם - Who accompanies you. This refers to the camp of the Ark.		הַֽהֹלֵךְ עִמָּכֶם. זֶה מַחֲנֵה הָאָרוֹן (סוטה מ"ב):
5The sheriffs must speak to the people, saying: ‘Has anyone built a new house but has not inaugurated it? He must go and return to his house, lest he die in the war and another man inaugurate it.		הוְדִבְּר֣וּ הַשֹּֽׁטְרִים֘ אֶל־הָעָ֣ם לֵאמֹר֒ מִֽי־הָאִ֞ישׁ אֲשֶׁ֨ר בָּנָ֤ה בַֽיִת־חָדָשׁ֙ וְלֹ֣א חֲנָכ֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יַחְנְכֶֽנּוּ:
וְלֹא חֲנָכוֹ - But has not inaugurated it - i.e., he has not yet lived in it. The term חִנּוּךְ denotes beginning.		וְלֹא חֲנָכוֹ. וְלֹא דָּר בּוֹ, חִנּוּךְ לְשׁוֹן הַתְחָלָה:
וְאִישׁ אַחֵר יַחְנְכֶֽנּוּ - And another man inaugurate it - and this is a matter that causes anxiety.		וְאִישׁ אַחֵר יַחְנְכֶֽנּוּ. וְדָבָר שֶׁל עָגְמַת נֶפֶשׁ הוּא זֶה:
6And has anyone planted a vineyard but not redeemed it? He must go and return to his house, lest he die in the war and another man redeem it.		ווּמִֽי־הָאִ֞ישׁ אֲשֶׁ֨ר נָטַ֥ע כֶּ֨רֶם֙ וְלֹ֣א חִלְּל֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יְחַלְּלֶֽנּוּ:
וְלֹא חִלְּלוֹ - But not redeemed it - i.e., he has not redeemed it in its fourth year, when the fruit must either be eaten in Jerusalem or be redeemed with money and the food bought with the money consumed in Jerusalem.		וְלֹא חִלְּלוֹ. לֹא פְּדָאוֹ בַשָּׁנָה הָרְבִיעִית, שֶׁהַפֵּרוֹת טְעוּנִין לְאָכְלָן בִּירוּשָׁלַיִם אוֹ לְחַלְּלָן בְּדָמִים וְלֶאֱכֹל הַדָּמִים בִּירוּשָׁלַיִם:
7And has anyone betrothed a woman but not taken her as a wife? He must go and return to his house, lest he die in the war and another man take her in his stead.’		זוּמִֽי־הָאִ֞ישׁ אֲשֶׁ֨ר אֵרַ֤שׂ אִשָּׁה֙ וְלֹ֣א לְקָחָ֔הּ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יִקָּחֶֽנָּה:
פֶּן־יָמוּת בַּמִּלְחָמָה - Lest he die in the war. He must return so that he not die, for if he does not listen to the priest, he deserves to die.		פֶּן־יָמוּת בַּמִּלְחָמָה. יָשׁוּב פֶּן יָמוּת, שֶׁאִם לֹא יִשְׁמַע לְדִבְרֵי הַכֹּהֵן כְּדַאי הוּא שֶׁיָּמוּת (ספרי):
8The sheriffs must then speak additionally to the people and say, ‘Is there anyone who is fearful and fainthearted? He must go and return to his house, so as not to cause the heart of his brothers to melt as his heart has.’		חוְיָֽסְפ֣וּ הַשֹּֽׁטְרִים֘ לְדַבֵּ֣ר אֶל־הָעָם֒ וְאָֽמְר֗וּ מִֽי־הָאִ֤ישׁ הַיָּרֵא֙ וְרַ֣ךְ הַלֵּבָ֔ב יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ וְלֹ֥א יִמַּ֛ס אֶת־לְבַ֥ב אֶחָ֖יו כִּלְבָבֽוֹ:
וְיָֽסְפוּ הַשֹּֽׁטְרִים - The sheriffs must then speak additionally. Why does it say here וְיָסְפוּ “they must (lit.) add”? It means: They add these words to the words of the priest, for the priest speaks and announces to the people from שְׁמַע יִשְׂרָאֵל “Hear, Israel…” until לְהוֹשִׁיעַ אֶתְכֶם “to save you.” The first announcement וּמִי הָאִישׁ “Has anyone…,” the second, and the third, the priest speaks and a sheriff announces to the people. But this statement, one sheriff speaks and another sheriff announces it.		וְיָֽסְפוּ הַשֹּֽׁטְרִים. לָמָּה נֶאֱמַר כָּאן ויספו? מוֹסִיפִין זֶה עַל דִּבְרֵי הַכֹּהֵן, שֶׁהַכֹּהֵן מְדַבֵּר וּמַשְׁמִיעַ מִן שמע ישראל עַד להושיע אתכם, וּמִי הָאִישׁ וְשֵׁנִי וּשְׁלִישִׁי כֹּהֵן מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ, וְזֶה שׁוֹטֵר מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ (סוטה מ"ג):
הַיָּרֵא וְרַךְ הַלֵּבָב - Fearful and fainthearted. Rabbi Akiva says: This is to be understood literally, i.e., he is unable to stand in the tight formation of battle and to see a drawn sword, i.e., he became struck by fear at the last moment. Rabbi Yosei HaGelili says: It refers to one who is afraid because of the sins he has committed; therefore, the Torah provided him with a pretext of returning home because of a new house, a new vineyard, or a new wife, in order to cover up for those returning because of the sins they have committed, so that people not realize that they are sinners, as one who sees them returning will say: Perhaps he built a house, or planted a vineyard, or betrothed a wife.		הַיָּרֵא וְרַךְ הַלֵּבָב. רַבִּי עֲקִיבָא אוֹמֵר כְּמַשְׁמָעוֹ, שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה וְלִרְאוֹת חֶרֶב שְׁלוּפָה; רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר הַיָּרֵא מֵעֲבֵרוֹת שֶׁבְּיָדוֹ, וּלְכָךְ תָּלְתָה לוֹ תוֹרָה לַחֲזֹר עַל בַּיִת וְכֶרֶם וְאִשָּׁה, לְכַסּוֹת עַל הַחוֹזְרִים בִּשְׁבִיל עֲבֵרוֹת שֶׁבְּיָדָם שֶׁלֹּא יָבִינוּ שֶׁהֵם בַּעֲלֵי עֲבֵרָה, וְהָרוֹאֵהוּ חוֹזֵר אוֹמֵר שֶׁמָּא בָּנָה בַיִת אוֹ נָטַע כֶּרֶם אוֹ אֵרַשׂ אִשָּׁה (סוטה מ"ד):
9When the sheriffs finish addressing the people, they must appoint officers over the legions to stand at the head and at the rear of the people.		טוְהָיָ֛ה כְּכַלֹּ֥ת הַשֹּֽׁטְרִ֖ים לְדַבֵּ֣ר אֶל־הָעָ֑ם וּפָֽקְד֛וּ שָׂרֵ֥י צְבָא֖וֹת בְּרֹ֥אשׁ הָעָֽם:
שָׂרֵי צְבָאוֹת - Officers over the legions. They appoint sentinels (זַקָּפִין) to stand in front of them and behind, holding iron rods in their hands. They have permission to cut the legs of anyone who attempts to desert. זַקָּפִין are men who stand at the edge of the battlefield to lift up (זקף) those who fall and verbally encourage them, saying: “Return to battle and do not flee, for fleeing is the beginning of defeat.”		שָׂרֵי צְבָאוֹת. שֶׁמַּעֲמִידִין זַקָּפִין מִלִּפְנֵיהֶם וּמִלְּאַחֲרֵיהֶם וְכַשִּׁילִין שֶׁל בַּרְזֶל בִּידֵיהֶם וְכָל מִי שֶׁרוֹצֶה לַחֲזֹר הָרְשׁוּת בְּיָדוֹ לְקַפֵּחַ אֶת שׁוֹקָיו; זַקָּפִין – בְּנֵי אָדָם עוֹמְדִין בִּקְצֵה הַמַּעֲרָכָה לִזְקֹף אֶת הַנּוֹפְלִים וּלְחַזְּקָם בִּדְבָרִים, שׁוּבוּ אֶל הַמִּלְחָמָה וְלֹא תָנוּסוּ, שֶׁתְּחִלַּת נְפִילָה נִיסָה (ספרי; סוטה מ"ד):

Footnotes

Seventh Portion

Devarim (Deuteronomy) Chapter 20

10If you approach a city to wage war against it, you must propose peace to it.		יכִּֽי־תִקְרַ֣ב אֶל־עִ֔יר לְהִלָּחֵ֖ם עָלֶ֑יהָ וְקָרָ֥אתָ אֵלֶ֖יהָ לְשָׁלֽוֹם:
כִּֽי־תִקְרַב אֶל־עִיר - If you approach a city. Scripture is speaking about an optional war, as is explicitly stated later in this passage: “You must do likewise to all the cities that are distant….” 1		כִּֽי־תִקְרַב אֶל־עִיר. בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן "כֵּן תַּעֲשֶׂה לְכָל הֶעָרִים הָרְחֹקֹת וְגוֹ'" (ספרי):
11If it responds to you with peace and opens up its gates to you, all the people found therein must become tributary to you and serve you.		יאוְהָיָה֙ אִם־שָׁל֣וֹם תַּֽעַנְךָ֔ וּפָֽתְחָ֖ה לָ֑ךְ וְהָיָ֞ה כָּל־הָעָ֣ם הַנִּמְצָא־בָ֗הּ יִֽהְי֥וּ לְךָ֛ לָמַ֖ס וַֽעֲבָדֽוּךָ:
כָּל־הָעָם הַנִּמְצָא־בָהּ - All the people found therein - i.e., even if you find there members of the seven nations whom you are commanded to exterminate, you are allowed to let them live.		כָּל־הָעָם הַנִּמְצָא־בָהּ. אֲפִלּוּ אַתָּה מוֹצֵא בָהּ מִשִּׁבְעָה אֻמּוֹת שֶׁנִּצְטַוִּיתָ לְהַחֲרִימָם, אַתָּה רַשַּׁאי לְקַיְּמָם (שם):
לָמַס וַֽעֲבָדֽוּךָ - Must become tributary to you and serve you - i.e., until they accept upon themselves both to pay taxes and to be subservient.		לָמַס וַֽעֲבָדֽוּךָ. עַד שֶׁיְּקַבְּלוּ עֲלֵיהֶם מִסִּים וְשִׁעְבּוּד (שם):
12If it does not make peace with you, and wages war against you, you must besiege it.		יבוְאִם־לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָֽשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ:
וְאִם־לֹא תַשְׁלִים עִמָּךְ וְעָֽשְׂתָה עִמְּךָ מִלְחָמָה - If it does not make peace with you and wages war against you. Scripture informs you that if the city does not make peace with you, it will eventually wage war against you if you let it alone and leave.		וְאִם־לֹא תַשְׁלִים עִמָּךְ וְעָֽשְׂתָה עִמְּךָ מִלְחָמָה. הַכָּתוּב מְבַשֶּׂרְךָ שֶׁאִם לֹא תַשְׁלִים עִמְּךָ סוֹפָהּ לְהִלָּחֵם בְּךָ אִם תַּנִּיחֶנָּה וְתֵלֵךְ (שם):
וְצַרְתָּ עָלֶֽיהָ - You must besiege it - even to starve its inhabitants, make them suffer thirst, and kill them by spreading mortal diseases.		וְצַרְתָּ עָלֶֽיהָ. אַף לְהַרְעִיבָהּ וּלְהַצְמִיאָהּ וְלַהֲמִיתָהּ מִיתַת תַּחֲלוּאִים (שם):
13God, your God, will deliver it into your hands, and you must kill all its males by the sword.		יגוּנְתָנָ֛הּ יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת־כָּל־זְכוּרָ֖הּ לְפִי־חָֽרֶב:
וּנְתָנָהּ ה' אֱלֹהֶיךָ בְּיָדֶךָ - God, your God, will deliver it into your hands - i.e., if you have done all that is stated here, God will ultimately deliver it into your hand.		וּנְתָנָהּ ה' אֱלֹהֶיךָ בְּיָדֶךָ. אִם עָשִׂיתָ כָּל הָאָמוּר בָּעִנְיָן, סוֹף שֶׁה' נוֹתְנָהּ בְּיָדֶךָ (שם):
14However, the women, the children, the animals, and everything that is in the city—all its spoils—you may take for yourself, and you will consume the spoils of your enemies that God, your God, will have given you.		ידרַ֣ק הַ֠נָּשִׁ֠ים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִֽהְיֶ֥ה בָעִ֛יר כָּל־שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת־שְׁלַ֣ל אֹֽיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ:
וְהַטַּף - The children - i.e., even the small male children. And how do I explain: “you must kill all its males”? It refers to the adult males.		וְהַטַּף. אַף טַף שֶׁל זְכָרִים, וּמָה אֲנִי מְקַיֵּם "וְהִכִּיתָ אֶת כָל זְכוּרָהּ"? בַּגְּדוֹלִים (שם):
15You must do likewise to all the cities that are very distant from you, which are not one of the cities of these nations.		טוכֵּ֤ן תַּֽעֲשֶׂה֙ לְכָל־הֶ֣עָרִ֔ים הָֽרְחֹקֹ֥ת מִמְּךָ֖ מְאֹ֑ד אֲשֶׁ֛ר לֹא־מֵֽעָרֵ֥י הַגּוֹיִֽם־הָאֵ֖לֶּה הֵֽנָּה:
16It is only with regard to any of the cities of these peoples, which God, your God, is giving you as an inheritance, that you must not allow any soul to live.		טזרַ֗ק מֵֽעָרֵ֤י הָֽעַמִּים֙ הָאֵ֔לֶּה אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְ֖ךָ נַֽחֲלָ֑ה לֹ֥א תְחַיֶּ֖ה כָּל־נְשָׁמָֽה:
17Rather, you must utterly destroy them—the Hittites, the Amorites, the Canaanites, the Perizites, the Hivites, and the Jebusites, as God, your God, has commanded you—		יזכִּי־הַֽחֲרֵ֣ם תַּֽחֲרִימֵ֗ם הַֽחִתִּ֤י וְהָֽאֱמֹרִי֙ הַכְּנַֽעֲנִ֣י וְהַפְּרִזִּ֔י הַֽחִוִּ֖י וְהַיְבוּסִ֑י כַּֽאֲשֶׁ֥ר צִוְּךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
כַּֽאֲשֶׁר צִוְּךָ - As He has commanded you. This includes the Girgashites.		כַּֽאֲשֶׁר צִוְּךָ. לְרַבּוֹת אֶת הַגִּרְגָּשִׁי (שם):
18in order that they not teach you to act in accordance with all their abominations that they have performed for their deities, whereby you would be sinning against God, your God.		יחלְמַ֗עַן אֲשֶׁ֨ר לֹֽא־יְלַמְּד֤וּ אֶתְכֶם֙ לַֽעֲשׂ֔וֹת כְּכֹל֙ תּֽוֹעֲבֹתָ֔ם אֲשֶׁ֥ר עָשׂ֖וּ לֵאלֹֽהֵיהֶ֑ם וַֽחֲטָאתֶ֖ם לַֽיהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
לְמַעַן אֲשֶׁר לֹֽא־יְלַמְּדוּ - In order that they not teach you - but if they repent and convert, you are allowed to accept them.		לְמַעַן אֲשֶׁר לֹֽא־יְלַמְּדוּ. הָא אִם עָשׂוּ תְשׁוּבָה וּמִתְגַיְּרִין אַתָּה רַשַּׁאי לְקַבְּלָם (שם):
19If you besiege a city for many days, to wage war against it in order to capture it, you must not destroy its fruit trees by wielding an ax against them, for since you may eat from them, you must not cut them down. Is the tree of the field a man, who is able to come into the besieged city, fleeing from you?		יטכִּֽי־תָצ֣וּר אֶל־עִיר֩ יָמִ֨ים רַבִּ֜ים לְהִלָּחֵ֧ם עָלֶ֣יהָ לְתָפְשָׂ֗הּ לֹֽא־תַשְׁחִ֤ית אֶת־עֵצָהּ֙ לִנְדֹּ֤חַ עָלָיו֙ גַּרְזֶ֔ן כִּ֚י מִמֶּ֣נּוּ תֹאכֵ֔ל וְאֹת֖וֹ לֹ֣א תִכְרֹ֑ת כִּ֤י הָֽאָדָם֙ עֵ֣ץ הַשָּׂדֶ֔ה לָבֹ֥א מִפָּנֶ֖יךָ בַּמָּצֽוֹר:
יָמִים - Days - indicates two.		יָמִים. שְׁנַיִם:
רַבִּים - רַבִּים – many. indicates three. Based on this, our sages said: One may not lay siege to a city less than three days before the Sabbath. This also teaches that the offer of peace referred to above must be made for two or three days, and similarly it says: “and David stayed in Tziklag for two days.” 2 Scripture is discussing an optional war, in which such offers are made.		רַבִּים. שְׁלוֹשָׁה, מִכָּאן אָמְרוּ אֵין צָרִין עַל עַיָּרוֹת שֶׁל גּוֹיִם פָּחוֹת מִשְּׁלוֹשָׁה יָמִים קֹדֶם לַשַּׁבָּת, וְלִמֵּד שֶׁפּוֹתֵחַ בְּשָׁלוֹם שְׁנַיִם אוֹ שְׁלוֹשָׁה יָמִים, וְכֵן הוּא אוֹמֵר (שמואל ב א') וַיֵּשֶׁב דָּוִד בְּצִקְלָג יָמִים שְׁנָיִם (ספרי); וּבְמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר:
כִּֽי־הָֽאָדָם עֵץ הַשָּׂדֶה - Is the tree of the field a man?. כִּי is used here in the sense of “perhaps”: Is a tree of the field perhaps like a man, who enters the besieged city fleeing from you, that it should be punished by suffering hunger and thirst like the inhabitants of the city? Why then should you destroy it?		כִּֽי־הָֽאָדָם עֵץ הַשָּׂדֶה. הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן דִּלְמָא, שֶׁמָּא הָאָדָם עֵץ הַשָּׂדֶה לְהִכָּנֵס בְּתוֹךְ הַמָּצוֹר מִפָּנֶיךָ לְהִתְיַסֵּר בְּיִסּוּרֵי רָעָב וְצָמָא כְּאַנְשֵׁי הָעִיר? לָמָּה תַּשְׁחִיתֶנּוּ?:
20However, you may destroy and cut down any tree that you know is not a food tree and use its wood to build a blockade against the city that wages war against you, keeping the city besieged until its submission.		כרַ֞ק עֵ֣ץ אֲשֶׁר־תֵּדַ֗ע כִּ֣י לֹא־עֵ֤ץ מַֽאֲכָל֙ ה֔וּא אֹת֥וֹ תַשְׁחִ֖ית וְכָרָ֑תָּ וּבָנִ֣יתָ מָצ֗וֹר עַל־הָעִיר֙ אֲשֶׁר־הִוא֙ עֹשָׂ֧ה עִמְּךָ֛ מִלְחָמָ֖ה עַ֥ד רִדְתָּֽהּ:
עַד רִדְתָּֽהּ - Until its submission. רִדְתָּהּ is related to רִדּוּי “subjugation”; i.e., until it becomes subservient to you.		עַד רִדְתָּֽהּ. לְשׁוֹן רִדּוּי, שֶׁתְּהֵא כְּפוּפָה לְךָ:

Devarim (Deuteronomy) Chapter 21

1If a slain person be found lying in the field in the land that God, your God, is giving you to possess, and it is not known who slew him,		אכִּֽי־יִמָּצֵ֣א חָלָ֗ל בַּֽאֲדָמָה֙ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֤ן לְךָ֙ לְרִשְׁתָּ֔הּ נֹפֵ֖ל בַּשָּׂדֶ֑ה לֹ֥א נוֹדַ֖ע מִ֥י הִכָּֽהוּ:
2your elders and judges must go out and measure the distance to the cities surrounding the corpse.		בוְיָֽצְא֥וּ זְקֵנֶ֖יךָ וְשֹֽׁפְטֶ֑יךָ וּמָֽדְדוּ֙ אֶל־הֶ֣עָרִ֔ים אֲשֶׁ֖ר סְבִיבֹ֥ת הֶֽחָלָֽל:
וְיָֽצְאוּ זְקֵנֶיךָ - Your elders must go out - this wording implies the most distinguished among your elders, i.e., the great Sanhedrin.		וְיָֽצְאוּ זְקֵנֶיךָ. מְיֻחָדִים שֶׁבִּזְקֵנֶיךָ, אֵלּוּ סַנְהֶדְרֵי גְדוֹלָה (סוטה מ"ד):
וּמָֽדְדוּ - And measure - from the spot where the corpse is lying.		וּמָֽדְדוּ. מִמָּקוֹם שֶׁהֶחָלָל שׁוֹכֵב:
אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶֽחָלָֽל - To the cities surrounding the corpse - on all sides, to ascertain which city is closest.		אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶֽחָלָֽל. לְכָל צַד וְצַד לֵידַע אֵי זוֹ קְרוֹבָה:
3From the city closest to the corpse, the elders of that city must take a calf with which labor has never been performed and that has never drawn any load with a yoke,		גוְהָיָ֣ה הָעִ֔יר הַקְּרֹבָ֖ה אֶל־הֶֽחָלָ֑ל וְלָֽקְח֡וּ זִקְנֵי֩ הָעִ֨יר הַהִ֜וא עֶגְלַ֣ת בָּקָ֗ר אֲשֶׁ֤ר לֹֽא־עֻבַּד֙ בָּ֔הּ אֲשֶׁ֥ר לֹא־מָֽשְׁכָ֖ה בְּעֹֽל:
4and the elders of that city must bring the calf down to a virgin valley that has never been tilled or sown, and there in the valley, they must decapitate the calf.		דוְהוֹרִ֡דוּ זִקְנֵי֩ הָעִ֨יר הַהִ֤וא אֶת־הָֽעֶגְלָה֙ אֶל־נַ֣חַל אֵיתָ֔ן אֲשֶׁ֛ר לֹא־יֵֽעָבֵ֥ד בּ֖וֹ וְלֹ֥א יִזָּרֵ֑עַ וְעָֽרְפוּ־שָׁ֥ם אֶת־הָֽעֶגְלָ֖ה בַּנָּֽחַל:
אֶל־נַחַל אֵיתָן - To a virgin valley - i.e., with hard ground, that has never been tilled.		אֶל־נַחַל אֵיתָן. קָשֶׁה, שֶׁלֹּא נֶעֱבַד:
וְעָֽרְפוּ־ - They must decapitate. They cut the back of its neck with a hatchet. The Holy One, blessed be He, said: Let a calf in its first year, which has not produced offspring, come and have its neck broken in a location that produces no yield, to atone for the killing of this person, which prevented him from producing offspring.		וְעָֽרְפוּ־. קוֹצֵץ עָרְפָּהּ בְּקוֹפִיץ; אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תָּבֹא עֶגְלָה בַת שְׁנָתָהּ שֶׁלֹּא עָשְׂתָה פֵרוֹת וְתֵעָרֵף בְּמָקוֹם שֶׁאֵינוֹ עוֹשֶׂה פֵרוֹת, לְכַפֵּר עַל הֲרִיגָתוֹ שֶׁל זֶה שֶׁלֹּא הִנִּיחוּהוּ לַעֲשׂוֹת פֵּרוֹת (סוטה מ"ו):
5The Levitic priests must approach, for God, your God, has chosen them to serve Him and to bless the people in the Name of God, and by their mouth must every controversy and every dermal lesion be judged.		הוְנִגְּשׁ֣וּ הַכֹּֽהֲנִים֘ בְּנֵ֣י לֵוִי֒ כִּ֣י בָ֗ם בָּחַ֞ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְשָׁ֣רְת֔וֹ וּלְבָרֵ֖ךְ בְּשֵׁ֣ם יְהֹוָ֑ה וְעַל־פִּיהֶ֥ם יִֽהְיֶ֖ה כָּל־רִ֥יב וְכָל־נָֽגַע:
6All the elders of that city, who were nearest to the corpse, must wash their hands over the calf that was decapitated in the valley,		ווְכֹ֗ל זִקְנֵי֙ הָעִ֣יר הַהִ֔וא הַקְּרֹבִ֖ים אֶל־הֶֽחָלָ֑ל יִרְחֲצוּ֙ אֶת־יְדֵיהֶ֔ם עַל־הָֽעֶגְלָ֖ה הָֽעֲרוּפָ֥ה בַנָּֽחַל:
7and must declare their innocence and say, ‘Our hands did not shed this blood, for our eyes did not see him leave our city.		זוְעָנ֖וּ וְאָֽמְר֑וּ יָדֵ֗ינוּ לֹ֤א שָֽׁפְכוּ֙ (כתיב שפכה֙) אֶת־הַדָּ֣ם הַזֶּ֔ה וְעֵינֵ֖ינוּ לֹ֥א רָאֽוּ:
יָדֵינוּ לֹא שפכה - Our hands did not shed. Could anyone think that the elders of the court commit bloodshed? This only means: “We did not see him and then let him go off without food and without escort.” The priests then say: “Grant atonement for Your people Israel.”		יָדֵינוּ לֹא שפכה. וְכִי עָלְתָה עַל לֵב שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵם? אֶלָּא לֹא רְאִינוּהוּ וּפְטַרְנוּהוּ בְּלֹא מְזוֹנוֹת וּבְלֹא לְוָיָה (סוטה מ"ה). הַכֹּהֲנִים אוֹמְרִים כפר לעמך ישראל:
8Grant atonement for Your people Israel, whom You have redeemed, God, and do not lay the guilt of this innocent blood upon Your people Israel.’ Thus the bloodguilt will be atoned for them.		חכַּפֵּר֩ לְעַמְּךָ֙ יִשְׂרָאֵ֤ל אֲשֶׁר־פָּדִ֨יתָ֙ יְהֹוָ֔ה וְאַל־תִּתֵּן֙ דָּ֣ם נָקִ֔י בְּקֶ֖רֶב עַמְּךָ֣ יִשְׂרָאֵ֑ל וְנִכַּפֵּ֥ר לָהֶ֖ם הַדָּֽם:
וְנִכַּפֵּר לָהֶם הַדָּֽם - The bloodguilt will be atoned for them. Scripture informs them that when they have carried out this procedure, their share in responsibility for the sin will be atoned.		וְנִכַּפֵּר לָהֶם הַדָּֽם. הַכָּתוּב מְבַשְּׂרָם, שֶׁמִּשֶּׁעָשׁוּ כֵן יְכֻפַּר לָהֶם הֶעָוֹן (שם):
9If the murderer is later found, you must eradicate the guilt of innocent blood from among you by executing him, for you must do what is proper in the eyes of God.”		טוְאַתָּ֗ה תְּבַעֵ֛ר הַדָּ֥ם הַנָּקִ֖י מִקִּרְבֶּ֑ךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
וְאַתָּה תְּבַעֵר - You must eradicate. This tells us that if the murderer is found after the calf has been decapitated, he must still be executed, and this is “what is proper in the eyes of God.”		וְאַתָּה תְּבַעֵר. מַגִּיד שֶׁאִם נִמְצָא הַהוֹרֵג אַחַר שֶׁנִּתְעָרְפָה הָעֶגְלָה הֲרֵי זֶה יֵהָרֵג וְהוּא הישר בעיני ה' (סוטה מ"ז; כתובות ל"ז):

Footnotes

Deuteronomy 20:15.

2 Samuel 1:1.

Maftir Portion

Devarim (Deuteronomy) Chapter 21

7and must declare their innocence and say, ‘Our hands did not shed this blood, for our eyes did not see him leave our city.		זוְעָנ֖וּ וְאָֽמְר֑וּ יָדֵ֗ינוּ לֹ֤א שָֽׁפְכוּ֙ (כתיב שפכה֙) אֶת־הַדָּ֣ם הַזֶּ֔ה וְעֵינֵ֖ינוּ לֹ֥א רָאֽוּ:
יָדֵינוּ לֹא שפכה - Our hands did not shed. Could anyone think that the elders of the court commit bloodshed? This only means: “We did not see him and then let him go off without food and without escort.” The priests then say: “Grant atonement for Your people Israel.”		יָדֵינוּ לֹא שפכה. וְכִי עָלְתָה עַל לֵב שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵם? אֶלָּא לֹא רְאִינוּהוּ וּפְטַרְנוּהוּ בְּלֹא מְזוֹנוֹת וּבְלֹא לְוָיָה (סוטה מ"ה). הַכֹּהֲנִים אוֹמְרִים כפר לעמך ישראל:
8Grant atonement for Your people Israel, whom You have redeemed, God, and do not lay the guilt of this innocent blood upon Your people Israel.’ Thus the bloodguilt will be atoned for them.		חכַּפֵּר֩ לְעַמְּךָ֙ יִשְׂרָאֵ֤ל אֲשֶׁר־פָּדִ֨יתָ֙ יְהֹוָ֔ה וְאַל־תִּתֵּן֙ דָּ֣ם נָקִ֔י בְּקֶ֖רֶב עַמְּךָ֣ יִשְׂרָאֵ֑ל וְנִכַּפֵּ֥ר לָהֶ֖ם הַדָּֽם:
וְנִכַּפֵּר לָהֶם הַדָּֽם - The bloodguilt will be atoned for them. Scripture informs them that when they have carried out this procedure, their share in responsibility for the sin will be atoned.		וְנִכַּפֵּר לָהֶם הַדָּֽם. הַכָּתוּב מְבַשְּׂרָם, שֶׁמִּשֶּׁעָשׁוּ כֵן יְכֻפַּר לָהֶם הֶעָוֹן (שם):
9If the murderer is later found, you must eradicate the guilt of innocent blood from among you by executing him, for you must do what is proper in the eyes of God.”		טוְאַתָּ֗ה תְּבַעֵ֛ר הַדָּ֥ם הַנָּקִ֖י מִקִּרְבֶּ֑ךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
וְאַתָּה תְּבַעֵר - You must eradicate. This tells us that if the murderer is found after the calf has been decapitated, he must still be executed, and this is “what is proper in the eyes of God.”		וְאַתָּה תְּבַעֵר. מַגִּיד שֶׁאִם נִמְצָא הַהוֹרֵג אַחַר שֶׁנִּתְעָרְפָה הָעֶגְלָה הֲרֵי זֶה יֵהָרֵג וְהוּא הישר בעיני ה' (סוטה מ"ז; כתובות ל"ז):

Haftarah

Yeshayahu (Isaiah) Chapter 51

12I, yea I am He Who consoles you; who are you that you fear man who will die and the son of man, who shall be made [as] grass?		יבאָֽנֹכִ֧י אָֽנֹכִ֛י ה֖וּא מְנַֽחֶמְכֶ֑ם מִי־אַ֚תְּ וַתִּֽירְאִי֙ מֵֽאֱנ֣וֹשׁ יָמ֔וּת וּמִבֶּן־אָדָ֖ם חָצִ֥יר יִנָּתֵֽן:
who are you. the daughter of the righteous like you and full of merits, why should you fear man, whose end is to die?		מי את. בת צדיקים כמותך מלאה זכיו' למה תיראי מאנוש אשר סופו למות:
13And you forgot the Lord your Maker, Who spread out the heavens and founded the earth, and you fear constantly the whole day because of the wrath of the oppressor when he prepared to destroy. Now where is the wrath of the oppressor?		יגוַתִּשְׁכַּ֞ח יְהֹוָ֣ה עֹשֶׂ֗ךָ נוֹטֶ֣ה שָׁמַיִם֘ וְיֹסֵ֣ד אָרֶץ֒ וַתְּפַחֵ֨ד תָּמִ֜יד כָּל־הַיּ֗וֹם מִפְּנֵי֙ חֲמַ֣ת הַמֵּצִ֔יק כַּֽאֲשֶׁ֥ר כּוֹנֵ֖ן לְהַשְׁחִ֑ית וְאַיֵּ֖ה חֲמַ֥ת הַמֵּצִֽיק:
And you forgot the Lord your Maker. and you did not rely on Him.		ותשכח ה' עושך. ולא נשענת עליו:
the oppressor. The rulers of the heathens (the nations of the world [Parshandatha, K’li Paz]) who subjugate you.		המציק. מושלי אומות העולם המשעבדים בכם:
when he prepared. Prepared himself.		כאשר כונן. נזדמן:
Now where is the wrath of the oppressor. Tomorrow comes and he is not here.		ואיה חמת המציק. מחר בא ואיננו:
14What must be poured out hastened to be opened, and he shall not die of destruction, and his bread shall not be wanting.		ידמִהַ֥ר צֹעֶ֖ה לְהִפָּתֵ֑חַ וְלֹֽא־יָמ֣וּת לַשַּׁ֔חַת וְלֹ֥א יֶחְסַ֖ר לַחְמֽוֹ:
What must be poured out hastened to be opened. Heb. מִהַר צֹעֶה לְהִפָּתֵחַ. Even if his stools are hard, and he must be opened by walking in order to move the bowels in order that he not die by destruction, and once he hastens to open up, he requires much food, for, if his bread is lacking, even he will die.		מהר צועה להפתח. אפי' נקבין קשין עליו וצריך הוא להפתח בהילוך המעים כדי שלא ימות לשחת וכיון שמיהר להפתח צריך הוא למזונות רבים שאם יחסר לחמו אף הוא ימות:
poured out . צֹעֶה An expression of a thing prepared to be poured, as he says concerning Moab, whom the prophet compared to wine (Jer. 48:11): “Who rests on his dregs and was not poured from vessel to vessel.” And he says there (v. 12), “And I will send pourers (צֹעִים) upon him and they shall pour him out (וְצֵעֻהוּ), and they shall empty his vessels.” [This is an illustration of the weakness of man. Consequently, there is no need to fear him.] Another explanation is: מִהַר צֹעֶה That enemy who oppresses you, who is now with girded loins, girded with strength, shall hasten to be opened up and to become weak. צֹעֶה Girded. Comp. (infra 63:1) “Girded (צֹעֶה) with the greatness of His strength.”		צועה. ל' דבר העומד להיו' נירוק כמו שאומר במואב שדימהו הנבי' ליין (ירמיהו מ״ח:י״א) השקט אל שמריו ולא הורק מכלי אל כלי ונא' שם ושלחתי לו צועים וצעהו וכליו יריקו, ד"א מהר צועה אותו האויב המציק שהוא עכשיו חגור מתני' חלוץ כח ימהר להפתח ולהיות חלש:
poured out . צֹעֶה Girded. Comp. (infra 63:1) “Girded (צֹעֶה) with the greatness of His strength.”		צועה. חוגר כמו (לקמן סג) צועה ברוב כחו
and he shall not die. i.e., the one delivered into his hand [shall not die] of destruction. But the first interpretation is a Midrash Aggadah in Pesikta Rabbathi (34:5).		ולא ימות. המסור בידו לשחת אבל הלשון ראשון מדר' אגד' הוא בפסיקת' רבתי:
15I am the Lord your God, Who wrinkles the sea and its waves stir; the Lord of Hosts is His name.		טווְאָֽנֹכִי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ רֹגַ֣ע הַיָּ֔ם וַיֶּֽהֱמ֖וּ גַּלָּ֑יו יְהֹוָ֥ה צְבָא֖וֹת שְׁמֽוֹ:
Who wrinkles the sea. Heb. רֹגַע, an expression similar to (Job 7:5) “My skin was wrinkled (רָגַע).” Froncir in O.F. [froncer in Modern French, to wrinkle, gather, pucker].		רוגע הים. לשון עורי רגע (איוב ז׳:ה׳) פרונצ"א בלע"ז:
16And I placed My words into your mouth, and with the shadow of My hand I covered you, to plant the heavens and to found the earth and to say to Zion [that] you are My people.		טזוָֽאָשִׂ֚ים דְּבָרַי֙ בְּפִ֔יךָ וּבְצֵ֥ל יָדִ֖י כִּסִּיתִ֑יךָ לִנְטֹ֚עַ שָׁמַ֙יִם֙ וְלִיסֹ֣ד אָ֔רֶץ וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה:
to plant the heavens. to preserve the people about whom it was said that they shall be as many as the stars of the heavens [from Jonathan].		לנטוע שמים. לקיימא עמא דאמיר עליהון דיסגון ככוכבי שמיא:
and to found the earth. And to found the congregation about whom it is said that they shall be as many as the dust of the earth [from Jonathan].		וליסוד ארץ. ולשכללא כנישתא דאמיר עליהון דיסגון כעפרא דארעא:
17Awaken, awaken, arise, Jerusalem, for you have drunk from the hand of the Lord the cup of His wrath; the dregs of the cup of weakness you have drained.		יזהִתְעֽוֹרְרִ֣י הִֽתְעֽוֹרְרִ֗י קוּמִי יְר֣וּשָׁלִַ֔ם אֲשֶׁ֥ר שָׁתִ֛ית מִיַּ֥ד יְהֹוָ֖ה אֶת־כּ֣וֹס חֲמָת֑וֹ אֶת־קֻבַּ֜עַת כּ֧וֹס הַתַּרְעֵלָ֛ה שָׁתִ֖ית מָצִֽית:
dregs. Heb. קֻבַּעַת. Jonathan renders: פַּיְלֵי, which is the name of a cup [phiala in Latin]. But it appears to me that קֻבַּעַת, these are the dregs fixed (קְבוּעִים) to the bottom of the vessel, and the word מָצִית, “you have drained,” indicates it, as it is said (Ps. 75:9): “… shall drain (יִמְצוּ) its dregs.”		קבעת. ת"י פילי והוא שם כוס ולי נראה קבעת אלו השמרים הקבועים בתחתית הכלי ומצית יורה עליו כמה שנאמר שמריה ימצו (תהלים עה):
weakness. Heb. תַּרְעֵלָה. That is a drink that clogs and weakens the strength of a person, like one bound, tied, and enwrapped. Comp. (Nahum 2:4) “And the cypress trees were enwrapped (הָרְעָלוּ).” Also (supra 3:19), “And the bracelets and the veils (רְעָלוֹת) ,” which is an expression of enwrapping, and in Tractate Shabbath (6:6): “Median women (sic) may go out veiled (רְעוּלוֹת),” a kind of beautiful veil in which to enwrap oneself.		התרעלה. הוא משקה המטמטם ומתיש כח האדם כאסור וקשור ומעוטף כמו הברושים הרעלו (נחום ב׳:ד׳) והשרות והרעלות שהוא לשון עיטוף ובמס' שבת מדיות רעולו' מין סרבל נאה להתעטף בו
weakness. תַּרְעֵלָה is entoumissant in O.F., (stiffening, weakening, paralyzing).		תרעלה. אינטומישמנ"ט בלע"ז:
you have drained. Heb. מָצִית, egoutter in French, [to drain, exhaust].		מצית. אגושטי"ר בלע"ז:
18She has no guide out of all the sons she bore, and she has no one who takes her by the hand out of all the sons she raised.		יחאֵ֚ין־מְנַהֵ֣ל לָ֔הּ מִכָּל־בָּנִ֖ים יָלָ֑דָה וְאֵ֚ין מַֽחֲזִיק֙ בְּיָדָ֔הּ מִכָּל־בָּנִ֖ים גִּדֵּֽלָה:
19These two things have befallen you; who will lament for you? Plunder and destruction, and famine and sword. [With] whom will I console you?		יטשְׁתַּ֚יִם הֵ֙נָּה֙ קֹֽרְאֹתַ֔יִךְ מִ֖י יָנ֣וּד לָ֑ךְ הַשֹּׁ֧ד וְהַשֶּׁ֛בֶר וְהָֽרָעָ֥ב וְהַחֶ֖רֶב מִ֥י אֲנַֽחֲמֵֽךְ:
These two things have befallen you. Twofold calamities, two by two.		שתים הנה קראתיך. צרות כפולות שתים שתים:
[With] whom will I console you?. Whom will I bring to you to console you and to say that also that certain nation suffered in the same manner as you?		מי אנחמך. מי אביא לך לנחמך ולומר אף אומה פלונית היא לקתה דוגמתך:
20Your sons have fainted, they lie at the entrance of all streets like a wild ox in a net, full of the wrath of the Lord, the rebuke of your God.		כבָּנַ֜יִךְ עֻלְּפ֥וּ שָֽׁכְב֛וּ בְּרֹ֥אשׁ כָּל־חוּצ֖וֹת כְּת֣וֹא מִכְמָ֑ר הַֽמְלֵאִ֥ים חֲמַת־יְהֹוָ֖ה גַּֽעֲרַ֥ת אֱלֹהָֽיִךְ:
fainted. Heb. עֻלְּפוּ. An expression of faintness. Comp. (Amos 8:13) “The… virgins shall faint (תִּתְעַלַּפְנָה) from thirst.” Pasmer in O.F., (pamer in Modern French).		עולפו. לשון עייפות כמו (עמוס ח׳:י״ג) תתעלפנה הבתולות בצמא פשמי"ר בלע"ז:
like a wild ox in a net. Abandoned like this wild ox that falls into a net. Comp. (Deut. 14:5) “And the wild ox (וּתְאוֹ) and the giraffe.”		כתוא מכמר. הפקר כתוא זה שנפל למכמר, תוא כמו ותאו וזמר (דברי' יד):
21Therefore, hearken now to this, you poor one, and who is drunk but not from wine.		כאלָכֵ֛ן שִׁמְעִי־נָ֥א זֹ֖את עֲנִיָּ֑ה וּשְׁכֻרַ֖ת וְלֹ֥א מִיָּֽיִן:
and who is drunk but not from wine. Drunk from something else other than wine.		ושכורת ולא מיין. שכורת מדבר אחר שלא מיין:
22So said your Master, the Lord, and your God Who shall judge His people, "Behold, I took from you the cup of weakness; the dregs of the cup of My wrath-you shall no longer continue to drink it.		כבכֹּֽה־אָמַ֞ר אֲדֹנַ֣יִךְ יְהֹוָ֗ה וֵֽאלֹהַ֙יִךְ֙ יָרִ֣יב עַמּ֔וֹ הִנֵּ֥ה לָקַ֛חְתִּי מִיָּדֵ֖ךְ אֶת־כּ֣וֹס הַתַּרְעֵלָ֑ה אֶת־קֻבַּ֙עַת֙ כּ֣וֹס חֲמָתִ֔י לֹֽא־תוֹסִ֥יפִי לִשְׁתּוֹתָ֖הּ עֽוֹד:
Who shall judge His people. Who shall judge the case of His people.		יריב עמו. אשר ידין דין עמו:
23And I will place it into the hand of those who cause you to wander, who said to your soul, 'Bend down and let us cross,' and you made your body like the earth and like the street for those who cross."		כגוְשַׂמְתִּ֙יהָ֙ בְּיַד־מוֹגַ֔יִךְ אֲשֶׁר־אָֽמְר֥וּ לְנַפְשֵׁ֖ךְ שְׁחִ֣י וְנַֽעֲבֹ֑רָה וַתָּשִׂ֚ימִי כָאָ֙רֶץ֙ גֵּוֵ֔ךְ וְכַח֖וּץ לַעֹֽבְרִֽים:
those who cause you to wander. Heb. מוֹגַיִךְ. Those who cause you to wander and those who cause you to move. Comp. (I Sam. 14:16) “And the multitude was wandering (נָמוֹג),” krosler in O.F.		מוגיך. מניעיך ומטלטליך כמו והנה ההמון נמוג (שמואל א י״ד:ט״ז) קרושלי"ר בלע"ז
Bend down and let us cross. on your back.		שחי ונעבורה. על גביך:

Yeshayahu (Isaiah) Chapter 52

1Awaken, awaken, put on your strength, O Zion; put on the garments of your beauty, Jerusalem the Holy City, for no longer shall the uncircumcised or the unclean continue to enter you.		אעוּרִ֥י עוּרִ֛י לִבְשִׁ֥י עֻזֵּ֖ךְ צִיּ֑וֹן לִבְשִׁ֣י \| בִּגְדֵ֣י תִפְאַרְתֵּ֗ךְ יְרֽוּשָׁלִַ֙ם֙ עִ֣יר הַקֹּ֔דֶשׁ כִּ֣י לֹ֥א יוֹסִ֛יף יָבֹֽא־בָ֥ךְ ע֖וֹד עָרֵ֥ל וְטָמֵֽא:
2Shake yourselves from the dust, arise, sit down, O Jerusalem; free yourself of the bands of your neck, O captive daughter of Zion.		בהִתְנַֽעֲרִ֧י מֵֽעָפָ֛ר ק֥וּמִי שְׁבִ֖י יְרֽוּשָׁלִָ֑ם הִֽתְפַּתְּחִי֙ (כתיב הִֽתְפַּתְּחִו֙) מוֹסְרֵ֣י צַוָּארֵ֔ךְ שְׁבִיָּ֖ה בַּת־צִיּֽוֹן:
Shake yourself. Heb. הִתְנַעֲרִי, escourre in O.F., to shake strongly, like one who shakes out a garment.		התנערי. אישקור"א בלעז כמנער את הטלית:
arise. from the ground, from the decree (supra 3:26), “She shall sit on the ground.”		קומי. מן הארץ מגזרת לארץ תשב (לעיל ג):
sit down. on a throne.		שבי. על הכסא:
free yourself. Untie yourself [from Jonathan].		התפתחי. הוי נתרת:
bands of. Heb. מוֹסְרֵי, cringatro umbriah in O.F., [strap].		מוסרי. קריגל"ש בלע"ז:
captive. Heb. שְׁבִיָה, like שְׁבוּיָה, captive.		שביה. כמו שבויה:
3For so said the Lord, "You were sold for nought, and you shall not be redeemed for money."		גכִּי־כֹה֙ אָמַ֣ר יְהֹוָ֔ה חִנָּ֖ם נִמְכַּרְתֶּ֑ם וְלֹ֥א בְכֶ֖סֶף תִּגָּאֵֽלוּ:
You were sold for nought. Because of worthless matters, i.e., the evil inclination, which affords you no reward.		חנם נמכרתם. על עסקי חנם הוא יצר הרע שאינו לכם לשכר:
and you shall not be redeemed for money. but with repentance.		ולא בכסף תגאלו. אלא בתשובה:
4For so said the Lord God, "My people first went down to Egypt to sojourn there, but Assyria oppressed them for nothing."		דכִּ֣י כֹ֚ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה מִצְרַ֛יִם יָֽרַד־עַמִּ֥י בָרִֽאשֹׁנָ֖ה לָג֣וּר שָׁ֑ם וְאַשּׁ֖וּר בְּאֶ֥פֶס עֲשָׁקֽוֹ:
My people first went down to Egypt. The Egyptians had somewhat of a debt upon them, for they served for them as their hosts and sustained them, but Assyria oppressed them for nothing and without cause.		מצרים ירד עמו וגו'. הם המצריים היו להם קצת חוב עליהם שנעשו להם אכסניא וכלכלו' אבל אשור באפס ובחנ' עשקו:
5"And now, what have I here," says the Lord, "that My people has been taken for nothing. His rulers boast," says the Lord, "and constantly all day My name is blasphemed.		הוְעַתָּ֚ה מַה־לִּי־פֹה֙ נְאֻם־יְהֹוָ֔ה כִּֽי־לֻקַּ֥ח עַמִּ֖י חִנָּ֑ם מֹֽשְׁלָ֚יו (כתיב מֹֽשְׁלָ֚ו) יְהֵילִ֙ילוּ֙ נְאֻם־יְהֹוָ֔ה וְתָמִ֥יד כָּל־הַיּ֖וֹם שְׁמִ֥י מִנֹּאָֽץ:
And now, what have I here. Why do I stay and detain My children here?		מה לי פה. למה אני שוהא ומשהא בני כאן:
boast. Heb. יְהֵילִילוּ, Boast saying, “Our hand was powerful.”		יהילילו. מתפארים לאמר ידינו רמה:
is blasphemed. Blasphemes itself, and this is an instance similar to (Num 7:89) “And he heard the voice speaking to him.”		מנואץ. מתנאץ והרי זה דוגמת וישמע את הקול מדבר אליו (במדבר ח):
6Therefore, My people shall know My name; therefore, on that day, for I am He Who speaks, here I am."		ולָכֵ֛ן יֵדַ֥ע עַמִּ֖י שְׁמִ֑י לָכֵן֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־אֲנִי־ה֥וּא הַֽמְדַבֵּ֖ר הִנֵּֽנִי:
My people shall know. When I redeem them, they will recognize that My name is master, monarch, and ruler, as is its apparent meaning.		ידע עמי. כשאגאלם יכירו כי שמי אדון שליט ומושל כמשמעו:
therefore, on that day. The day of their redemption, they will understand that I am He Who speaks, and behold, I have fulfilled the prophecy.		לכן ביום. גאולתם יבינו כי אני הוא המדבר והנני קיימתי:
7How beautiful are the feet of the herald on the mountains, announcing peace, heralding good tidings, announcing salvation, saying to Zion, "Your God has manifested His kingdom."		זמַה־נָּאו֨וּ עַל־הֶֽהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ:
8The voice of your watchmen- they raised a voice, together they shall sing, for eye to eye they shall see when the Lord returns to Zion.		חק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֚יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב יְהֹוָ֖ה צִיּֽוֹן:
The voice of your watchmen. The watchmen who are stationed on the walls and the towers to report and to see (to see and to report [Parshandatha]) who comes to the city.		צופיך. צופים שמעמידין על החומות והמגדלים לבשר ולראות מי בא לעיר:
9Burst out in song, sing together, O ruins of Jerusalem, for the Lord has consoled His people; He has redeemed Jerusalem.		טפִּצְח֚וּ רַנְּנוּ֙ יַחְדָּ֔ו חָרְב֖וֹת יְרֽוּשָׁלִָ֑ם כִּֽי־נִחַ֚ם יְהֹוָה֙ עַמּ֔וֹ גָּאַ֖ל יְרֽוּשָׁלִָֽם:
10The Lord has revealed His holy arm before the eyes of all the nations, and all the ends of the earth shall see the salvation of our God.		יחָשַׂ֚ף יְהֹוָה֙ אֶת־זְר֣וֹעַ קָדְשׁ֔וֹ לְעֵינֵ֖י כָּל־הַגּוֹיִ֑ם וְרָאוּ֙ כָּל־אַפְסֵי־אָ֔רֶץ אֵ֖ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ:
has revealed. Heb. חָשַׂף, has revealed.		חשף. גלה:
11Turn away, turn away, get out of there, touch no unclean one; get out of its midst, purify yourselves, you who bear the Lord's vessels.		יאס֚וּרוּ ס֙וּרוּ֙ צְא֣וּ מִשָּׁ֔ם טָמֵ֖א אַל־תִּגָּ֑עוּ צְא֣וּ מִתּוֹכָ֔הּ הִבָּ֕רוּ נֹֽשְׂאֵ֖י כְּלֵ֥י יְהֹוָֽה:
touch no unclean one. They shall be abominable to you to touch them.		צאו מתוכה. מתוך הגלות כל נחמות האלו האחרונות אינן אלא על גלות האחרון:
get out of its midst. Out of the midst of the exile, for all these last consolations refer only to the last exile.		טמא. אל תגעו, שקץ יהיו לכם מליג' בהם:
purify yourselves. Heb. הִבָּרוּ, purify yourselves.		הברו. הטהרו:
you who bear the Lord’s vessels. You, the priests and the Levites, who carried the vessels of the Holy One, blessed be He, in the desert [from here is proof of the resurrection of the dead].		נושאי כלי ה'. הכהנים הלוים שהיית' נושאי' כליו (של הקב"ה) במדבר (מכאן לתחיי' המתים):
12For not with haste shall you go forth and not in a flurry of flight shall you go, for the Lord goes before you, and your rear guard is the God of Israel.		יבכִּ֣י לֹ֚א בְחִפָּזוֹן֙ תֵּצֵ֔אוּ וּבִמְנוּסָ֖ה לֹ֣א תֵלֵכ֑וּן כִּֽי־הֹלֵ֚ךְ לִפְנֵיכֶם֙ יְהֹוָ֔ה וּמְאַסִּפְכֶ֖ם אֱלֹהֵ֥י יִשְׂרָאֵֽל:
for… goes before you. Two things at the end of this verse explain two things in its beginning, [viz.] For not with haste shall you go forth. What is the reason? For the Lord goes before you to lead you on the way, and one whose agent advances before him to lead him on the way his departure is not in haste. And not in the flurry of flight shall you go, for your rear guard is the God of Israel. He will follow you to guard you from any pursuer. Comp. (Num. 10:25) “And the division of the camp of Dan shall travel, the rear guard of all the camps.” Whoever goes after the camp is called מְאַסֵּף, the rear guard, because he waits for the stragglers and the stumblers. Similarly, Scripture states in Joshua (6:13): “And the rear guard was going after the Ark.”		כי הולך לפניכם. שני דברים שבסוף המקרא הזה מיישבין שני דברים שבראשו כי לא בחפזון תצאו. מה טעם, כי הולך לפניכם ה' לנחותכם הדרך ומי ששלוחו מקדים לפניו לנחותו הדרך אין יציאתו בחפזון. ובמנוסה לא תלכון. לפי שמאסיפכם אלהי ישראל הולך מאחריכם לשמור אתכם מכל רודף כמו ונסע דגל מחנה דן מאסף לכל המחנות ההולך אחרי המחנה קרוי מאסף לפי שהוא ממתין את הנחלשים ואת הנכשלים וכן הוא אומר ביהושע והמאסף הולך אחרי הארון:

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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