| 15You must commit no injustice in judgment. You must not be partial to a poor litigant; you must not show misplaced respect to a great litigant. You must judge your fellow with righteousness. |
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טו לֹא־תַֽעֲשׂ֥וּ עָ֨וֶל֙ בַּמִּשְׁפָּ֔ט לֹֽא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ: |
| לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט - You must commit no injustice in judgment. This teaches us that a judge who perverts judgment is called unjust, hateful, loathsome, condemned to destruction, and an abomination, for an unjust person is called an abomination, as it says: כִּי תוֹעֲבַת ה׳ וְגוֹ׳ כֹּל עֹשֵׂה עָוֶל “For…whoever perpetrates injustice is an abomination to God, your God,” and an abomination is called loathsome and condemned, as it says: וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ תְּשַׁקְּצֶנּוּ וגו׳ “Nor should you bring an object of disgust into your house, lest you become condemned to destruction like it. You must utterly loathe it ….” |
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לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט.
מְלַמֵּד שֶׁהַדַּיָּן הַמְקַלְקֵּל אֶת הַדִּין קָרוּי עַוָּל, שָׂנוּי וּמְשֻׁקָּץ, חֵרֶם וְתוֹעֵבָה, שֶׁהָעָוֶל קָרוּי תּוֹעֵבָה, שֶׁנֶּאֱמַר כִּי תוֹעֲבַת ה' וְגוֹ' כֹּל עֹשֵׂה עָוֶל (דברים כ"ה), וְהַתּוֹעֵבָה קְרוּיָה חֵרֶם וְשֶׁקֶץ שֶׁנֶּאֱמַר וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ תְּשַׁקְּצֶנּוּ וְגוֹ' (שם ז'):
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| לֹא־תִשָּׂא פְנֵי־דָל - You must not be partial to a poor [litigant]. You must not say, “This person is poor and the wealthy one is required to support him in any case. I will therefore judge the case in his favor, and he will thus be supported respectably.” |
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לֹא־תִשָּׂא פְנֵי־דָל.
שֶׁלֹּא תֹאמַר עָנִי הוּא זֶה, וְהֶעָשִׁיר חַיָּב לְפַרְנְסוֹ, אֲזַכֶּנּוּ בַדִּין וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת (ספרא):
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| וְלֹא תֶהְדַּר פְנֵי־גָדוֹל - You must not show respect to a great [litigant]. You must not say, “This person is wealthy or this person is of noble birth. How can I shame him and observe his shame? Such behavior is punishable!” It therefore says: “You must not show respect to a great litigant.” |
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וְלֹא תֶהְדַּר פְנֵי־גָדוֹל.
שֶׁלֹּא תֹאמַר עָשִׁיר הוּא זֶה, בֶּן גְּדוֹלִים הוּא זֶה, הֵיאַךְ אֲבַיְּשֶׁנּוּ וְאֶרְאֶה בְּבָשְׁתּוֹ? עֹנֶשׁ יֵשׁ בַּדָּבָר לְכָךְ נֶאֱמַר וְלֹא תֶהְדַּר פְּנֵי גָדוֹל:
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| בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶֽךָ - You must judge your fellow with righteousness. Understand this literally, as applying to a judge. Another explanation is that this is a general rule: When judging your fellow’s actions, incline toward his justification whenever possible. |
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בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶֽךָ.
כְּמַשְׁמָעוֹ; דָּבָר אַחֵר: הֱוֵי דָן אֶת חֲבֵרְךָ לְכַף זְכוּת (שבועות ל'):
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| 16You must not go around as a gossipmonger among your people. You must not stand idly by when you see your fellow’s blood being shed; I am God. |
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טזלֹֽא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַֽעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהוָֹֽה: |
| לֹֽא־תֵלֵךְ רָכִיל - You must not go around as a gossipmonger.
I say that because all those who stir up strife and speak slander visit their friends’ houses to spy out what bad things they can see or what bad things they can hear there to relate in the street, they are called הוֹלְכֵי רָכִיל, i.e., הוֹלְכֵי רְגִילָה “people who go about spying”; “espiement” in Old French. A proof to my statement is that we do not find the term רְכִילוּת anywhere not expressed by the verb הֲלִיכָה “going,” e.g., לֹא תֵלֵךְ רָכִיל (here), הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל “Those who go around gossipmongering are like copper and iron,” whereas other synonyms for slander are not expressed by הֲלִיכָה “going,” e.g., מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ “one who slanders his friend in secret,” לָשׁוֹן רְמִיָּה “a cunning tongue,” לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת “a tongue that speaks arrogantly.”
Therefore, I say that the term רָכִיל means “one who goes around spying (מְרַגֵּל),” for a כ may be interchanged with a ג, for all letters that originate in the same place of speech are interchangeable: ב with פ and ו, ג with כ and ק, נ with ל and ר, and ז with צ. Similarly, we find the verb רגל used in the sense of רכל: וַיְרַגֵּל בְּעַבְדְּךָ, which means: “he spied out cunningly, speaking badly of me”; and also: לֹא רָגַל עַל לְשֹׁנוֹ “he did not slander with his tongue.” Similarly, רוֹכֵל “a peddler” is one who goes around and scouts out (מְרַגֵּל) all kinds of merchandise; and similarly, one who sells fragrances for women to adorn themselves, because he constantly goes around from town to town, is called רוֹכֵל “peddler,” related to רוֹגֵל.
Onkelos translates it as לָא תֵיכוּל קֻרְצִין, as in וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא “and they slandered the Jews”; and אֲכַל בֵּהּ קֻרְצָא בֵּי מַלְכָּא “he slandered him in the king’s palace.” It seems to me that it was the custom of the slanderer to eat some snack in the house of the one who accepted his slanderous words, which acted as a final endorsement that his words were approved and confirmed their truth. That snack is called eating of קֻרְצִין, derived from קֹרֵץ בְּעֵינָיו, “He winks with his eyes,” for the way of all gossipmongers is to wink with their eyes and otherwise hint about their words of gossip, so that others hearing it not understand their intimations.
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לֹֽא־תֵלֵךְ רָכִיל.
אֲנִי אוֹמֵר עַל שֵׁם שֶׁכָּל מְשַׁלְּחֵי מְדָנִים וּמְסַפְּרֵי לָשׁוֹן הָרַע הוֹלְכִים בְּבָתֵּי רֵעֵיהֶם לְרַגֵּל מַה יִּרְאוּ רָע, אוֹ מַה יִּשְׁמְעוּ רָע, לְסַפֵּר בַּשּׁוּק, נִקְרָאִים הוֹלְכֵי רָכִיל — הוֹלְכֵי רְגִילָה, אשפיי"מנט בְּלַעַז. וּרְאָיָה לִדְבָרַי, שֶׁלֹּא מָצִינוּ רְכִילוּת שֶׁאֵין כָּתוּב בִּלְשׁוֹן הֲלִיכָה, לֹא תֵלֵךְ רָכִיל, הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל (ירמיהו ו'), וּשְׁאָר לָשׁוֹן הָרַע אֵין כָּתוּב בּוֹ הֲלִיכָה, מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ (תהילים ק"א), לָשׁוֹן רְמִיָּה (שם ק"כ), לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת (שם י"ב); לְכָךְ אֲנִי אוֹמֵר שֶׁהַלָּשׁוֹן הוֹלֵךְ וּמְרַגֵּל, שֶׁהַכַּ"ף נֶחֱלֶפֶת בְּגִימֶ"ל, שֶׁכָּל הָאוֹתִיּוֹת שֶׁמּוֹצָאֵיהֶם מִמָּקוֹם אֶחָד מִתְחַלְּפוֹת זוֹ בָזוֹ, בֵּי"ת בְּפֵ"א וְגִימֶ"ל בְּכַ"ף וְקוֹ"ף, וְנוּ"ן בְּלָמֶ"ד, וְזַיִ"ן בְּצָדִ"י, וְכֵן וַיְרַגֵּל בְּעַבְדְּךָ (שמואל ב י"ט) — רִגֵּל בְּמִרְמָה לֵאמֹר עָלַי רָעָה, וְכֵן לֹא רָגַל עַל לְשֹׁנוֹ (תהילים ט"ו), וְכֵן רוֹכֵל — הַסּוֹחֵר וּמְרַגֵּל אַחַר כָּל סְחוֹרָה, וְכֵן הַמּוֹכֵר בְּשָׂמִים לְהִתְקַשֵּׁט בָּהֶם הַנָּשִׁים, עַל שֵׁם שֶׁמְּחַזֵּר תָּמִיד בָּעֲיָרוֹת, נִקְרָא רוֹכֵל לְשׁוֹן רוֹגֵל; לָא תֵיכוּל קוּרְצִין כְּמוֹ וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא (דניאל ב׳:כ״ה), אָכַל בֵּיהּ קוּרְצָא בֵּי מַלְכָּא (ברבות נ"ח); נִרְאֶה בְעֵינַי שֶׁהָיָה מִשְׁפָּטָם לֶאֱכֹל בְּבֵית הַמְקַבֵּל דִּבְרֵיהֶם שׁוּם הַלְעָטָה, וְהוּא גְמַר חִזּוּק שֶׁדְּבָרָיו מְקֻיָּמִים וְיַעֲמִידֵם עַל הָאֱמֶת, וְאוֹתָהּ הַלְעָטָה נִקְרֵאת אֲכִילַת קוּרְצִין, לְשׁוֹן קוֹרֵץ בְּעֵינָיו (משלי ו'), שֶׁכֵּן דֶּרֶךְ כָּל הוֹלְכֵי רָכִיל לִקְרֹץ בְּעֵינֵיהֶם וְלִרְמֹז דִּבְרֵי רְכִילוּתָן, שֶׁלֹּא יָבִינוּ שְׁאָר הַשּׁוֹמְעִים:
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| לֹֽא־תַֽעֲמֹד עַל־דַּם רֵעֶךָ - You must not stand (lit.) by the blood of your fellow - i.e., to see him dying when it is clear that you can rescue him, even if this entails a possible danger to your own life from another source, such as someone drowning in a river with a beast or bandits simultaneously attacking him. |
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לֹֽא־תַֽעֲמֹד עַל־דַּם רֵעֶךָ.
לִרְאוֹת בְּמִיתָתוֹ וְאַתָּה יָכוֹל לְהַצִּילוֹ, כְּגוֹן טוֹבֵעַ בַּנָּהָר וְחַיָּה אוֹ לִיסְטִים בָּאִים עָלָיו (סנהדרין ע"ג):
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| אֲנִי ה' - I am God - who can be relied upon to pay reward for these deeds, and who can be relied upon to exact punishment if you transgress them. |
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אֲנִי ה'.
נֶאֱמָן לְשַׁלֵּם שָׂכָר, וְנֶאֱמָן לִפָּרַע:
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| 17You must not hate your brother in your heart. You must indeed rebuke your fellow, but you must not commit the sin of embarrassing someone in public on his account. |
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יזלֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֨יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹֽא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא: |
| וְלֹֽא־תִשָּׂא עָלָיו חֵֽטְא - (lit.) But you must not bear a sin on his account - i.e., do not embarrass him in public. |
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וְלֹֽא־תִשָּׂא עָלָיו חֵֽטְא.
לֹא תַלְבִּין אֶת פָּנָיו בָּרַבִּים (עי' ספרא):
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| 18You must neither take revenge on nor bear a grudge against the members of your people. You must love your fellow as yourself; I am God. |
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יחלֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵֽעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֹֽה: |
| לֹֽא־תִקֹּם - You must neither take revenge. For example, he asked his friend, “Loan me your sickle,” and he replied, “No!” The next day his friend asked him, “Loan me your hatchet,” and he replied, “I will not loan it to you, just as you did not loan it to me” – this is taking revenge. And what is bearing a grudge? If a person asks his friend, “Loan me your hatchet,” and he replied, “No.” The next day, his friend asked him, “Loan me your sickle,” and he replied, “Here you are, and I am not like you who did not lend to me” – this is bearing a grudge, for he keeps hate in his heart, even though he does not take revenge. |
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לֹֽא־תִקֹּם.
אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי קַרְדֻּמְּךָ, אָמַר לוֹ אֵינִי מַשְׁאִילְךָ כְּדֶרֶךְ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְקִימָה; וְאֵיזוֹ הִיא נְטִירָה? אָמַר לוֹ הַשְׁאִילֵנִי אֶת קַרְדֻּמְּךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ הֵא לְךָ, אֵינִי כְמוֹתְךָ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְטִירָה, שֶׁנּוֹטֵר הָאֵיבָה בְּלִבּוֹ, אַף עַל פִּי שֶׁאֵינוֹ נוֹקֵם (ספרא; יומא כ"ג):
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| וְאָֽהַבְתָּ לְרֵֽעֲךָ כָּמוֹךָ - You must love your fellow as yourself. Rabbi Akiva said: “This is a far-reaching principle of the Torah,” i.e., the underlying source of many commandments relating to dealings between fellow Jews. |
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וְאָֽהַבְתָּ לְרֵֽעֲךָ כָּמוֹךָ.
אָמַר רַבִּי עֲקִיבָא זֶה כְּלָל גָּדוֹל בַּתּוֹרָה (ספרא):
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| 19You must observe My rules: You must not crossbreed your animals. You must not sow your field with a mixture of species. You must not wear a garment made out of a mixture of wool and linen that has been pressed, woven, or twisted together. |
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יטאֶת־חֻקֹּתַי֘ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙ לֹֽא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָֽׂדְךָ֖ לֹֽא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֨יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַֽעֲלֶ֖ה עָלֶֽיךָ: |
| אֶת־חֻקֹּתַי תִּשְׁמֹרוּ - You must observe My rules - and they are the following: “You must not crossbreed your animals….” These rules are the King’s decree, for which no reason is given. |
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אֶת־חֻקֹּתַי תִּשְׁמֹרוּ.
וְאֵלּוּ הֵן: בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם וְגוֹ'; חֻקִּים — אֵלּוּ גְזֵרַת מֶלֶךְ שֶׁאֵין טַעַם לַדָּבָר:
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| וּבֶגֶד כִּלְאַיִם - A garment made of a mixture. Why is this stated? Since it says elsewhere: לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו (lit.) “You must not wear a mixture of wool and linen together,” I might have thought that one may not wear even wool fleece with non-woven flax fibers. Scripture therefore states here: בֶּגֶד “a garment.” From where do I know to include even felt material that is not woven like a garment? From the fact that Scripture states: שַׁעַטְנֵז – an acronym meaning a material that is pressed (שׁוּעַ), woven (טָווּי), or twisted (נוּז) together. I say that נוּז is a term denoting something that has been rolled and twined together to become joined; “mistre” in Old French. It is a term similar to: חַזְיָן לְנַזְיֵי דְּאִית בְּהוֹן “They are fit for the beaten seeds among them,” where we explain the word נַזְיֵי as meaning beaten by being trampled underfoot together; “flestre” in Old French. Menachem ben Saruk explains the term שַׁעַטְנֵז as a combination of a mixture of wool and linen. |
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וּבֶגֶד כִּלְאַיִם.
לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו" (דברים כ"ב), יָכוֹל לֹא יִלְבַּשׁ גִּזֵּי צֶמֶר וַאֲנִיצֵי פִשְׁתָּן, תַּלְמוּד לוֹמָר "בֶּגֶד", מִנַּיִן לְרַבּוֹת הַלְּבָדִים? תַּלְמוּד לוֹמָר "שַׁעַטְנֵז" — דָּבָר שֶׁהוּא שׁוּעַ טָווּי וְנוּז. וְאוֹמֵר אֲנִי נוּז לְשׁוֹן דָּבָר הַנִּמְלָל וְשָׁזוּר זֶה עִם זֶה לְחַבְּרוֹ, טישט"יר בְּלַעַז, כְּמוֹ "חַזְיָין לִנְזָאֵי דְאִית בְּהוֹן" (מועד קטן י"ב), שֶׁאָנוּ מְפָרְשִׁין לְשׁוֹן כִּמּוּשׁ, פליש"טרא, וּלְשׁוֹן שַׁעַטְנֵז פֵּרֵשׁ מְנַחֵם מַחְבֶּרֶת צֶמֶר וּפִשְׁתִּים:
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| 20If a man conducts carnal relations with a woman, and she is a non-Jewish bondwoman who has been designated for a Jewish bondman, and she has not yet been fully redeemed, nor has freedom been granted her, there must be an investigation. If she is not fully free, they must not be put to death, because she had not been completely freed. |
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כוְאִ֠ישׁ כִּֽי־יִשְׁכַּ֨ב אֶת־אִשָּׁ֜ה שִׁכְבַת־זֶ֗רַע וְהִ֤וא שִׁפְחָה֙ נֶֽחֱרֶ֣פֶת לְאִ֔ישׁ וְהָפְדֵּה֙ לֹ֣א נִפְדָּ֔תָה א֥וֹ חֻפְשָׁ֖ה לֹ֣א נִתַּן־לָ֑הּ בִּקֹּ֧רֶת תִּֽהְיֶ֛ה לֹ֥א יֽוּמְת֖וּ כִּי־לֹ֥א חֻפָּֽשָׁה: |
| נֶֽחֱרֶפֶת לְאִישׁ - means intended and designated for another man. I do not know of a similar word in Scripture. The verse is speaking of a Canaanite bondwoman who is partially still a bondwoman and partially a free woman, who is betrothed to a Hebrew bondman, who is permitted to marry his master’s Canaanite bondwoman. |
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נֶֽחֱרֶפֶת לְאִישׁ.
מְיֻעֶדֶת וּמְיֻחֶדֶת לְאִישׁ, וְאֵינִי יוֹדֵעַ לוֹ דִמְיוֹן בַּמִּקְרָא; וּבְשִׁפְחָה כְנַעֲנִית חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חֹרִין הַמְאֹרֶסֶת לְעֶבֶד עִבְרִי שֶׁמֻּתָּר בְּשִׁפְחָה הַכָּתוּב מְדַבֵּר:
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| וְהָפְדֵּה לֹא נִפְדָּתָה - means she was partially redeemed but not fully redeemed, and “redemption” stated without further qualification refers to monetary redemption. |
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וְהָפְדֵּה לֹא נִפְדָּתָה.
פְּדוּיָה וְאֵינָהּ פְּדוּיָה, וּסְתָם פִּדְיוֹן בְּכֶסֶף:
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| אוֹ חֻפְשָׁה - Nor [has] freedom [been granted her] - by means of a document of release. |
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אוֹ חֻפְשָׁה.
בִּשְׁטָר (ספרא):
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| בִּקֹּרֶת תִּֽהְיֶה - (lit.) She must be under investigation - this implies that she receives lashes but he does not, i.e., the court must analyze the matter in order to determine that she has not incurred the death penalty – the punishment for adultery – “because she had not been freed” fully, and thus her prior betrothal was not a full betrothal. Our rabbis learned from here that one who receives lashes is subject to a “reading,” for the judges administering the lashes recite over the one being lashed the verses: “If you do not safeguard God’s commandments by studying how to fulfill…God will intensify your plagues (lit., “blows”)….” |
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בִּקֹּרֶת תִּֽהְיֶה.
הִיא לוֹקָה וְלֹא הוּא, יֵשׁ עַל בֵּית דִּין לְבַקֵּר אֶת הַדָּבָר שֶׁלֹּא לְחַיְּבָהּ מִיתָה כי לא חפשה וְאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין גְּמוּרִין: וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן (מכות כ"ב), שֶׁמִּי שֶׁהוּא בְמַלְקוּת תְּהֵא בִקְרִיאָה — שֶׁהַדַּיָּנִים הַמַּלְקִין קוֹרִין עַל הַלּוֹקֶה "אִם לֹא תִשְׁמֹר לַעֲשׂוֹת וְגוֹ' וְהִפְלָא ה' אֶת מַכֹּתְךָ וְגוֹ'" (דברים כ"ח):
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| כִּֽי־לֹא חֻפְשָׁה - Because she had not been freed. He therefore does not incur the death penalty on her account, since her prior betrothal was not a full betrothal. From this we may infer that if she had been fully freed, her betrothal to another man would have been a proper betrothal, and they would incur the death penalty. |
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כִּֽי־לֹא חֻפְשָׁה.
לְפִיכָךְ אֵין חַיָּב עָלֶיהָ מִיתָה, שֶׁאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין, הָא אִם חֻפְּשָׁה קִדּוּשֶׁיהָ קִדּוּשִׁין וְחַיָּב מִיתָה (ספרא):
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| 21The paramour must bring his guilt-offering to God, i.e., into the Courtyard outside the entrance to the Tent of Meeting—a ram as a guilt-offering. |
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כאוְהֵבִ֤יא אֶת־אֲשָׁמוֹ֙ לַֽיהֹוָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד אֵ֖יל אָשָֽׁם: |
| 22The priest must effect atonement for him before God—by means of the guilt-offering ram—for the sin that he committed, and he will be forgiven for the sin that he committed. |
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כבוְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵֽחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא: |
| וְנִסְלַח לוֹ מֵֽחַטָּאתוֹ אֲשֶׁר חָטָא - And he will be forgiven for the sin that he committed. This phrase is added to include the law that one who sinned intentionally also brings this sacrifice, just like one who sinned unintentionally. |
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וְנִסְלַח לוֹ מֵֽחַטָּאתוֹ אֲשֶׁר חָטָא.
לְרַבּוֹת אֶת הַמֵּזִיד כַּשּׁוֹגֵג (ספרא):
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| 23When you enter the land and you plant any tree that produces food, you must block its fruit from use: it must be blocked from you for use for three years. It must not be eaten. |
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כגוְכִֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כָּל־עֵ֣ץ מַֽאֲכָ֔ל וַֽעֲרַלְתֶּ֥ם עָרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁל֣שׁ שָׁנִ֗ים יִֽהְיֶ֥ה לָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵֽאָכֵֽל: |
| וַֽעֲרַלְתֶּם עָרְלָתוֹ - means: you must block it by a blockage - i.e., it must be blocked and closed off from the possibility of deriving benefit from it. |
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וַֽעֲרַלְתֶּם עָרְלָתוֹ.
וַאֲטַמְתֶּם אֲטִימָתוֹ — יְהֵא אָטוּם וְנִסְתָּם מִלֵּהָנוֹת מִמֶּנּוּ:
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| שָׁלשׁ שָׁנִים יִֽהְיֶה לָכֶם עֲרֵלִים - It must be blocked for you for three years. From when does one count these years? From the time it was planted. I might think that if he put the fruit aside, it becomes permitted after three years; Scripture therefore states: יִהְיֶה (lit.) “it shall be” – it remains in its original state. |
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שָׁלשׁ שָׁנִים יִֽהְיֶה לָכֶם עֲרֵלִים.
מֵאֵימָתַי מוֹנֶה לוֹ? מִשְּׁעַת נְטִיעָתוֹ; יָכוֹל אִם הִצְנִיעוֹ, לְאַחַר שָׁלוֹשׁ שָׁנִים יְהֵא מֻתָּר, תַּלְמוּד לוֹמָר יִהְיֶה — בַּהֲוָיָתוֹ יְהֵא (ספרא):
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| 24In the fourth year, all its fruit will be holy, i.e., it must be eaten in the Temple city, where you will offer praises to God. |
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כדוּבַשָּׁנָה֙ הָֽרְבִיעִ֔ת יִֽהְיֶ֖ה כָּל־פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַֽיהוָֹֽה: |
| יִֽהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ - All its fruit will be holy - like the second tithe, about which is written: “All tithe of the land…is holy to God”; just as the second tithe may not be eaten outside the walls of Jerusalem except by redeeming it first, the same applies to this fruit. This will occasion “praises to God,” for he will carry it there in order to laud and offer praise to God in heaven. |
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יִֽהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ.
כְּמַעֲשֵׂר שֵׁנִי שֶׁכָּתוּב בּוֹ וְכָל מַעְשַׂר הָאָרֶץ וְגוֹ' קֹדֶשׁ לַה' (ויקרא כ"ז), מַה מַּעֲשֵׂר שֵׁנִי אֵינוֹ נֶאֱכָל חוּץ לְחוֹמוֹת יְרוּשָׁלַיִם אֶלָּא בְּפִדְיוֹן, אַף זֶה כֵּן, וְדָבָר זֶה הלולים לה' הוּא, שֶׁנּוֹשְׂאוֹ שָׁם לְשַׁבֵּחַ וּלְהַלֵּל לַשָּׁמַיִם (עי' ברכות ל"ה):
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| 25In the fifth year, you may eat its fruit freely. Fulfill these commandments in order that the tree increase its produce for you; I am God, your God. |
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כהוּבַשָּׁנָ֣ה הַֽחֲמִישִׁ֗ת תֹּֽאכְלוּ֙ אֶת־פִּרְי֔וֹ לְהוֹסִ֥יף לָכֶ֖ם תְּבֽוּאָת֑וֹ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| לְהוֹסִיף לָכֶם תְּבֽוּאָתוֹ - In order that [the tree] increase its produce for you - i.e., although commandments must be fulfilled without regard to any reward, your observance of this commandment may be for the purpose that it increase its produce for you, for as a reward for observing it I will indeed bless you with exceptionally satisfying fruit that grow abundantly from your planting. Rabbi Akiva would say: The Torah stated this specifically regarding this commandment to counter the evil inclination, so that a person not say: “For four years must I expend effort for it with no benefit?!” It therefore says: “in order that it increase its produce for you.” |
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לְהוֹסִיף לָכֶם תְּבֽוּאָתוֹ.
הַמִּצְוָה הַזֹּאת שֶׁתִּשְׁמְרוּ, תִּהְיֶה לְהוֹסִיף לָכֶם תְּבוּאָתוֹ, שֶׁבִּשְׂכָרָהּ אֲנִי מְבָרֵךְ לָכֶם פֵּרוֹת הַנְּטִיעָה; הָיָה רַבִּי עֲקִיבָא אוֹמֵר דִּבְּרָה תוֹרָה כְּנֶגֶד יֵצֶר הָרָע, שֶׁלֹּא יֹאמַר אָדָם הֲרֵי אַרְבַּע שָׁנִים אֲנִי מִצְטַעֵר בּוֹ חִנָּם לְפִיכָךְ נֶאֱמַר לְהוֹסִיף לָכֶם תְּבוּאָתוֹ (ספרא):
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| אֲנִי ה' - I am God. I am God who promises that this will occur, and who may be relied upon to fulfill My promise. |
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אֲנִי ה'.
אֲנִי ה' הַמַּבְטִיחַ עַל כָּךְ וְנֶאֱמָן לִשְׁמֹר הַבְטָחָתִי:
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| 26You must not eat an animal before its blood is fully shed. You must not act on the basis of omens or supposedly auspicious times. |
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כולֹ֥א תֹֽאכְל֖וּ עַל־הַדָּ֑ם לֹ֥א תְנַֽחֲשׁ֖וּ וְלֹ֥א תְעוֹנֵֽנוּ: |
| לֹא תֹֽאכְלוּ עַל־הַדָּם - You must not eat (lit.) on the blood. This is expounded in several ways in Sanhedrin: it is the prohibition of eating the meat of sacrifices before their blood has been dashed against the Altar, the prohibition of eating from an unconsecrated animal when it has not yet completely died (i.e., if the carcass is still moving); and several other interpretations. |
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לֹא תֹֽאכְלוּ עַל־הַדָּם.
לְהַרְבֵּה פָנִים נִדְרָשׁ בְּסַנְהֶדְרִין (דף ס"ג): אַזְהָרָה שֶׁלֹּא יֹאכַל מִבְּשַֹר קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, וְאַזְהָרָה לָאוֹכֵל מִבֶּהֱמַת חֻלִּין טֶרֶם שֶׁתֵּצֵא נַפְשָׁהּ, וְעוֹד הַרְבֵּה:
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| לֹא תְנַֽחֲשׁוּ - You must not act on the basis of omens - such as those who divine by the sounds made by a weasel or birds, or from the fact that his bread fell from his mouth or that a deer crossed his path. |
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לֹא תְנַֽחֲשׁוּ.
כְּגוֹן אֵלּוּ הַמְנַחֲשִׁין בְּחֻלְדָּה וּבְעוֹפוֹת, פִּתּוֹ נָפְלָה מִפִּיו, צְבִי הִפְסִיקוֹ בַדֶּרֶךְ (ספרא):
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| וְלֹא תְעוֹנֵֽנוּ - This is a term denoting periods (עוֹנוֹת) and hours, i.e., he says, “Such a day is beneficial for embarking on an action, or such an hour is harmful for setting out on a journey.” |
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וְלֹא תְעוֹנֵֽנוּ.
לְשׁוֹן עוֹנוֹת וְשָׁעוֹת, שֶׁאוֹמֵר יוֹם פְּלוֹנִי יָפֶה לְהַתְחִיל מְלָאכָה, שָׁעָה פְלוֹנִית קָשָׁה לָצֵאת (סנהדרין ס"ה):
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| 27You must not round off the hair of the corner of your head. You must not destroy any edge of your beard. |
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כזלֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹֽאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ: |
| לֹא תַקִּפוּ פְּאַת רֹֽאשְׁכֶם - You must not round off the corner of your head. This refers to one who makes the hair on his temples level with the hair on the back of his ears and with the hair on his forehead, so that the circumference of the hair on his head is rounded off in a circle – for above the back of his ears the roots of his hair are much higher than his temples. |
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לֹא תַקִּפוּ פְּאַת רֹֽאשְׁכֶם.
זֶה הַמַּשְׁוֶה צְדָעָיו לַאֲחוֹרֵי אָזְנוֹ וּלְפַדַּחְתּוֹ, וְנִמְצָא הֶקֵּף רֹאשׁוֹ עָגֹל סָבִיב, שֶׁעַל אֲחוֹרֵי אָזְנָיו עִקְּרֵי שְׂעָרוֹ לְמַעְלָה מִצְּדָעָיו הַרְבֵּה:
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| פְּאַת זְקָנֶֽךָ - [Any] edge of your beard - i.e., the tip of the beard and its side limits, which are five altogether: two on the top of each cheek near the head, where it is wide and possesses two edges, and one below on the chin where the two cheekbones join together. |
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פְּאַת זְקָנֶֽךָ.
סוֹף הַזָּקָן וּגְבוּלָיו (מכות כ'), וְהֵן חָמֵשׁ — שְׁתַּיִם בְּכָל לֶחִי וָלֶחִי, לְמַעְלָה אֵצֶל הָרֹאשׁ שֶׁהוּא רָחָב, וְיֵשׁ בּוֹ שְׁתֵּי פֵאוֹת, וְאַחַת לְמַטָּה בְּסַנְטֵרוֹ — מְקוֹם חִבּוּר שְׁנֵי הַלְּחָיַיִם יַחַד (שבועות נ'):
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| 28You must not make cuts in your flesh for a person who died. You may not etch a tattoo on yourselves; I am God. |
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כחוְשֶׂ֣רֶט לָנֶ֗פֶשׁ לֹ֤א תִתְּנוּ֙ בִּבְשַׂרְכֶ֔ם וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם אֲנִ֖י יְהוָֹֽה: |
| וְשֶׂרֶט לָנֶפֶשׁ - Cuts…for a person [who died]. Such was the practice of the Amorites, to cut their flesh when one of their relatives dies. |
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וְשֶׂרֶט לָנֶפֶשׁ.
כֵּן דַּרְכָּן שֶׁל אֱמוֹרִיִּים לִהְיוֹת מְשָׂרְטִין בְּשָֹרָם כְּשֶׁמֵּת לָהֶם מֵת:
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| וּכְתֹבֶת קַֽעֲקַע - A tattoo. This is writing that is carved and sunk into the skin and can never be erased, for he imprints it with a needle so that it permanently remain black. |
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וּכְתֹבֶת קַֽעֲקַע.
כְּתָב מְחֻקֶּה וְשָׁקוּעַ שֶׁאֵינוֹ נִמְחָק לְעוֹלָם שֶׁמְּקַעְקְעוֹ בְּמַחַט וְהוּא מַשְׁחִיר לְעוֹלָם:
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| קַֽעֲקַע - This is a term similar to: וְהוֹקַע אוֹתָם “and hang them”; and: וְהוֹקַעֲנוּם “and we will hang them,” where it denotes inserting wooden poles into the ground and hanging the condemned on them. Similarly, as a result of tattooing, the words of the tattoo are dug in and piercing the skin just like these poles are dug in and pierce the ground; “porpoint” in Old French. |
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קַֽעֲקַע.
לְשׁוֹן וְהוֹקַע אוֹתָם (במדבר כ"ה), וְהוֹקַעְנוּם (שמואל ב כ"א), תּוֹחֲבִין עֵץ בָּאָרֶץ וְתוֹלִין אוֹתָם עֲלֵיהֶם, וְנִמְצְאוּ מְחֻקִּין וּתְחוּבִין בַּקַּרְקַע, פורפו"ינט בְּלַעַז:
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| 29You must not defile your daughter by making her a prostitute, lest the land “engage in prostitution” and the land be filled with immorality. |
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כטאַל־תְּחַלֵּ֥ל אֶת־בִּתְּךָ֖ לְהַזְנוֹתָ֑הּ וְלֹֽא־תִזְנֶ֣ה הָאָ֔רֶץ וּמָֽלְאָ֥ה הָאָ֖רֶץ זִמָּֽה: |
| אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ - You must not defile your daughter by making her a prostitute. This refers to someone who gives his unmarried daughter to anyone for extramarital relations. |
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אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ.
בְּמוֹסֵר בִּתּוֹ פְנוּיָה לְבִיאָה שֶׁלֹּא לְשֵׁם קִדּוּשִׁין (סנהדרין ע"ו):
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| וְלֹֽא־תִזְנֶה הָאָרֶץ - Lest the land engage in prostitution - for if you do defile your daughter, the land will cause its produce to become unfaithful by yielding them elsewhere and not in your land. Similarly, it says elsewhere that as a result of prostitution, “rains were withheld….” |
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וְלֹֽא־תִזְנֶה הָאָרֶץ.
אִם אַתָּה עוֹשֶׂה כֵּן, הָאָרֶץ מְזַנָּה אֶת פֵּרוֹתֶיהָ לַעֲשׂוֹתָן בְּמָקוֹם אַחֵר וְלֹא בְאַרְצְכֶם, וְכֵן הוּא אוֹמֵר (ירמיהו ג'), וַיִּמָּנְעוּ רְבִיבִים וְגוֹ' (תוספתא, קידושין א'):
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| 30You must observe My Sabbaths. You must revere My Sanctuary; I am God. |
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לאֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְהוָֹֽה: |
| וּמִקְדָּשִׁי תִּירָאוּ - You must revere My Sanctuary. Therefore, one may not enter the Temple Mount holding his walking staff, wearing his shoes or his money-belt, or with the dust on his feet. And even though I am warning you regarding the Sanctuary, nevertheless – “You must observe My Sabbaths” – the construction of the Sanctuary does not override the restrictions of the Sabbath. |
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וּמִקְדָּשִׁי תִּירָאוּ.
לֹא יִכָּנֵס בְּמַקְלוֹ וּבְמִנְעָלוֹ וּבַאֲפֻנְדָּתוֹ וּבְאָבָק שֶׁעַל רַגְלָיו (ברכות נ"ד); וְאַף עַל פִּי שֶׁאֲנִי מַזְהִירְכֶם עַל הַמִּקְדָּשׁ, אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ — אֵין בִּנְיַן הַמִּקְדָּשׁ דּוֹחֶה שַׁבָּת (ספרא):
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| 31You must not practice spirit-divination or yadu’a-divination. You must not seek to spiritually defile yourselves through them; I am God, your God. |
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לאאַל־תִּפְנ֤וּ אֶל־הָֽאֹבֹת֙ וְאֶל־הַיִּדְּעֹנִ֔ים אַל־תְּבַקְשׁ֖וּ לְטָמְאָ֣ה בָהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| אַל־תִּפְנוּ - You must not practice spirit-divination. This is a warning for a practitioner of the witchcraft of אוֹב or יִדְּעוֹנִי. A practitioner of אוֹב is a conjurer who makes the spirit of the dead speak via his armpit, and a practitioner of יִדְּעוֹנִי is one who places a bone of a creature named yadu’a (יַדּוּעַ) into his mouth and the bone speaks. |
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אַל־תִּפְנוּ.
אַזְהָרָה לְבַעַל אוֹב וְיִדְּעוֹנִי; בַּעַל אוֹב זֶה פִּיתוֹם הַמְדַבֵּר מִשֶּׁחְיוֹ, וְיִדְּעוֹנִי הַמַּכְנִיס עֶצֶם חַיָּה שֶׁשְּׁמָה יַדּוּעַ לְתוֹךְ פִּיו וְהָעֶצֶם מְדַבֵּר (סנהדרין ס"ה):
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| אַל־תְּבַקְשׁוּ - You must not seek - to be involved with them, for if you do become involved with them, you will spiritually defile yourselves before Me and I will abhor you. |
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אַל־תְּבַקְשׁוּ.
לִהְיוֹת עֲסוּקִים בָּם, שֶׁאִם תַּעַסְקוּ בָם, אַתֶּם מִטַּמְּאִין לְפָנַי וַאֲנִי מְתַעֵב אֶתְכֶם:
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| אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God. Know whom you are substituting for whom! |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
דְּעוּ אֶת מִי אַתֶּם מַחֲלִיפִין בְּמִי (ספרא):
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| 32You must rise before an elderly person, and you must respect a person who is elderly. You must fear your God; I am God. |
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לבמִפְּנֵ֤י שֵׂיבָה֙ תָּק֔וּם וְהָֽדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן וְיָרֵ֥אתָ מֵּֽאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה: |
| מִפְּנֵי שֵׂיבָה תָּקוּם - You must rise before an elderly person. I might think that this includes even an ignorant old man. Scripture therefore states זָקֵן, and זָקֵן is none other than one who has acquired wisdom. |
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מִפְּנֵי שֵׂיבָה תָּקוּם.
יָכוֹל זָקֵן אַשְׁמַאי, תַּלְמוּד לוֹמָר זָקֵן, אֵין זָקֵן אֶלָּא שֶׁקָּנָה חָכְמָה (קידושין ל"ב):
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| וְהָֽדַרְתָּ פְּנֵי זָקֵן - And you must respect a person who is elderly. What does respect entail? He may not sit in his place, speak in place of him, nor contradict his words. I might think that he may close his eyes as if he did not see him and thus avoid standing up for him? It therefore says: “you must fear your God” – for such an act is the province of the one performing it, in that he alone is aware of its intention, and regarding any such personal intention it says: “you must fear your God.” |
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וְהָֽדַרְתָּ פְּנֵי זָקֵן.
אֵיזֶהוּ הִדּוּר? לֹא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יִסְתֹּר אֶת דְּבָרָיו: יָכוֹל יַעֲצִים עֵינָיו כְּמִי שֶׁלֹּא רָאָהוּ? לְכָךְ נֶאֱמַר ויראת מאלהיך, שֶׁהֲרֵי דָּבָר זֶה מָסוּר לְלִבּוֹ שֶׁל עוֹשֵׂהוּ, שֶׁאֵין מַכִּיר בּוֹ אֶלָּא הוּא, וְכָל דָּבָר הַמָּסוּר לַלֵּב נֶאֱמַר בוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ (שם):
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