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Torah Reading for Acharei-Kedoshim

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First Portion

Vayikra (Leviticus) Chapter 16

1God spoke to Moses after the death of Aaron’s two sons, when, having drawn near to God, they died.		אוַיְדַבֵּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה אַֽחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַֽהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵֽי־יְהוָֹ֖ה וַיָּמֻֽתוּ:
וַיְדַבֵּר ה' אֶל־משֶׁה אַֽחֲרֵי מוֹת שְׁנֵי בְּנֵי אַֽהֲרֹן וגו' - God spoke to Moses after the death of Aaron’s two sons… Why does Scripture state this? Rabbi Elazar ben Azaryah would illustrate this through a parable of a sick person who was visited by a doctor. He told him: “Do not eat cold food and do not lie in a damp place.” Another doctor came and told him: “Do not eat cold food and do not lie in a damp place, so that you do not die the same way so-and-so died.” The second doctor has motivated him more than the first. That is why it says here: “after the death of Aaron’s two sons” –		וַיְדַבֵּר ה' אֶל־משֶׁה אַֽחֲרֵי מוֹת שְׁנֵי בְּנֵי אַֽהֲרֹן וגו'. מַה תַּלְמוּד לוֹמָר? הָיָה רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוֹשְׁלוֹ מָשָׁל לְחוֹלֶה שֶׁנִּכְנָס אֶצְלוֹ רוֹפֵא, אָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב; בָּא אַחֵר וְאָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב שֶׁלֹּא תָמוּת כְּדֶרֶךְ שֶׁמֵּת פְּלוֹנִי, זֶה זֵרְזוֹ יוֹתֵר מִן הָרִאשׁוֹן, לְכָךְ נֶאֱמַר אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן:
2God said to Moses: “Speak to your brother Aaron, and tell him that he must not come whenever he wishes into the Sanctuary beyond the partition Curtain, in front of the Cover that rests upon the Ark—in order that he not die, for I appear in a cloud over the Ark Cover.		בוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה דַּבֵּר֘ אֶל־אַֽהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכָל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָֽאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵֽרָאֶ֖ה עַל־הַכַּפֹּֽרֶת:
וַיֹּאמֶר ה' אֶל־משֶׁה דַּבֵּר אֶל־אַֽהֲרֹן אָחִיךָ וְאַל־יָבֹא - God said to Moses: Speak to your brother Aaron, that he must not come - i.e., impress upon him not to repeat his sons’ mistake, so that he not die the same way his sons died.		וַיֹּאמֶר ה' אֶל־משֶׁה דַּבֵּר אֶל־אַֽהֲרֹן אָחִיךָ וְאַל־יָבֹא. שֶׁלֹּא יָמוּת כְּדֶרֶךְ שֶׁמֵּתוּ בָנָיו:
וְלֹא יָמוּת - (lit.) And he will not die - for if he does enter, he will die.		וְלֹא יָמוּת. שֶׁאִם בָּא הוּא מֵת (ספרא):
כִּי בֶּֽעָנָן אֵֽרָאֶה - For I appear in a cloud - i.e., for I always appear there with My pillar of cloud, and since My Presence is revealed there, he must be careful not to enter regularly. This is its straightforward meaning. And our rabbis expounded it thus: He must not enter except (כִּי) when he produces a cloud formed by burning the incense on Yom Kippur.		כִּי בֶּֽעָנָן אֵֽרָאֶה. כִּי תָמִיד אֲנִי נִרְאֶה שָׁם עִם עַמּוּד עֲנָנִי, וּלְפִי שֶׁגִּלּוּי שְׁכִינָתִי שָׁם, יִזָּהֵר שֶׁלֹּא יַרְגִּיל לָבֹא, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: לֹא יָבֹא כִּי אִם בַּעֲנַן הַקְּטֹרֶת בְּיוֹם הַכִּפּוּרִים (יומא נ"ג):
3It is only by means of the following procedure that Aaron must enter the Holy of Holies: by bringing a young bull as a sin-offering and a ram as an ascent-offering.		גבְּזֹ֛את יָבֹ֥א אַֽהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה:
בְּזֹאת - (lit.) With this. The numerical value of בְּזֹאת is 410 – an allusion to the number of years that the First Temple stood.		בְּזֹאת. גִּימַטְרִיָּא שֶׁלּוֹ אַרְבַּע מֵאוֹת וְעֶשֶׂר, רֶמֶז לְבַיִת רִאשׁוֹן (ויקרא רבה כ"א):
בְּזֹאת יָבֹא אַֽהֲרֹן וגומר - By means of the following Aaron must enter…. and even then not at all times, but only on Yom Kippur, as is detailed at the end of this passage: “In the seventh month, on the tenth of the month….” 1		בְּזֹאת יָבֹא אַֽהֲרֹן וגומר. וְאַף זוֹ לֹא בְכָל עֵת, כִּי אִם בְּיוֹם הַכִּפּוּרִים, כְּמוֹ שֶׁמְּפֹרָשׁ בְּסוֹף הַפָּרָשָׁה "בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ" (שם):
4He must wear a linen tunic paid for with Sanctuary funds; linen trousers must be upon his flesh; he must gird himself with a linen sash; and he must wear a linen turban. These are holy garments, and therefore, he must immerse himself in the water of a mikveh before he dons them.		דכְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִכְנְסֵי־בַד֘ יִֽהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם:
כְּתֹֽנֶת־בַּד וגו' - A linen tunic… This tells us that he does not officiate inside the Holy of Holies with the eight garments with which he officiates outside it, in the Sanctuary and Courtyard, because they contain gold, which occasioned the sin of the Golden Calf, and this would be inappropriate, for an accuser cannot become a defender. Rather, he wears the same four garments as an ordinary priest, which are all made of linen.		כְּתֹֽנֶת־בַּד וגו'. מַגִּיד שֶׁאֵינוֹ מְשַׁמֵּשׁ לִפְנִים בִּשְׁמוֹנָה בְגָדִים שֶׁהוּא מְשַׁמֵּשׁ בָּהֶן בַּחוּץ, שֶׁיֵּשׁ בָּהֶם זָהָב, לְפִי שֶׁאֵין קָטֵגוֹר נַעֲשֶׂה סָנֵגוֹר, אֶלָּא בְּאַרְבָּעָה כְּכֹהֵן הֶדְיוֹט — וְכֻלָּן שֶׁל בּוּץ (ראש השנה כ"ו):
קֹדֶשׁ יִלְבָּשׁ - (lit.) He must wear a holy [tunic] - i.e., they must be purchased using funds from the Temple treasury.		קֹדֶשׁ יִלְבָּשׁ. שֶׁיִּהְיוּ מִשֶּׁל הֶקְדֵּשׁ (ספרא):
יִצְנֹף - Its meaning is as Onkelos translates it: יָחֵת בְּרֵישֵׁהּ “he must place on his head,” similar to וַתַּנַּח בִּגְדּוֹ, 2 which Onkelos translates as וַאֲחִתְּתֵהּ “she placed his garment.”		יִצְנֹף. כְּתַרְגּוּמוֹ, יָחֵת בְּרֵישֵׁיהּ — יַנִּיחַ בְּרֹאשׁוֹ, כְּמוֹ וַתַּנַּח בִּגְדוֹ (בראשית ל"ט) — וַאֲחִתְּתֵהּ:
וְרָחַץ בַּמַּיִם - He must immerse [himself] in the water. On that day, he requires immersion in a mikveh each time he changes clothes. Five times he would change his clothes: whenever he proceeded from the service pertaining to inside the Holy of Holies to the service outside it or from the service outside to the service inside, he would change from golden garments to white linen garments or from white garments to golden garments, and with every change of clothes he required immersion and twice washing his hands and feet from the Laver, once before removing one set and once after donning the other.		וְרָחַץ בַּמַּיִם. אוֹתוֹ הַיּוֹם טָעוּן טְבִילָה בְּכָל חֲלִיפוֹתָיו; וְחָמֵשׁ פְּעָמִים הָיָה מַחֲלִיף מֵעֲבוֹדַת פְּנִים לַעֲבוֹדַת חוּץ, וּמִחוּץ לִפְנִים, וּמְשַׁנֶּה מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן וּמִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב, וּבְכָל חֲלִיפָה טָעוּן טְבִילָה וּשְׁנֵי קִדּוּשֵׁי יָדַיִם וְרַגְלַיִם מִן הַכִּיּוֹר (יומא ל"א):
5From the community of the Israelites he must take two he-goats as a sin-offering and one ram as an ascent-offering.		הוּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה:
6Aaron must bring forward his sin-offering bull and atone for himself and for his household.		ווְהִקְרִ֧יב אַֽהֲרֹ֛ן אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ:
אֶת־פַּר הַֽחַטָּאת אֲשֶׁר־לוֹ - (lit.) The sin-offering bull, which is his - the same one mentioned above. 3 The wording here teaches you that it must be brought from his own funds and not from those of the community.		אֶת־פַּר הַֽחַטָּאת אֲשֶׁר־לוֹ. הָאָמוּר לְמַעְלָה, וְלִמֶּדְךָ כָּאן שֶׁמִּשֶּׁלּוֹ הוּא בָא וְלֹא מִשֶּׁל צִבּוּר (שם ג'):
וְכִפֶּר בַּֽעֲדוֹ וּבְעַד בֵּיתֽוֹ - And atone for himself and for his household - this means that he confesses on it his sins and the sins of his household.		וְכִפֶּר בַּֽעֲדוֹ וּבְעַד בֵּיתֽוֹ. מִתְוַדֶּה עָלָיו עֲוֹנוֹתָיו וַעֲוֹנוֹת בֵּיתוֹ (שם ל"ו):
7He must take the two he-goats and place them before God, outside the entrance to the Tent of Meeting.		זוְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶֽעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
8Aaron must place lots upon the two he-goats, one lot for God and the other lot for Azazel.		חוְנָתַ֧ן אַֽהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גֹּֽרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַֽיהֹוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַֽעֲזָאזֵֽל:
וְנָתַן אַֽהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גֹּֽרָלוֹת - Aaron must place lots upon the two he-goats. He stands one to the right and the other to the left, places his two hands into the vessel containing the lots, draws one lot with his right hand and the other with his left, and places them upon the goats. The goat with the lot inscribed “for God” is designated for God, and the one with the lot inscribed “for Azazel” is sent to Azazel.		וְנָתַן אַֽהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גֹּֽרָלוֹת. מַעֲמִיד אֶחָד לְיָמִין וְאֶחָד לִשְׂמֹאל, וְנוֹתֵן שְׁתֵּי יָדָיו בַּקַּלְפִּי, וְנוֹטֵל גּוֹרָל בְּיָמִין וַחֲבֵרוֹ בִּשְׂמֹאל וְנוֹתֵן עֲלֵיהֶם, אֶת שֶׁכָּתוּב בּוֹ "לַשֵּׁם" הוּא לַשֵּׁם, וְאֶת שֶׁכָּתוּב בּוֹ "לַעֲזָאזֵל" מִשְׁתַּלֵּחַ לַעֲזָאזֵל (יומא ל"ט):
עֲזָאזֵֽל - Azazel. It is a rocky and harsh cliff, a high precipice, as it says, אֶרֶץ גְּזֵרָה (lit.) “a craggy land,” 4 implying that it is sharp.		עֲזָאזֵֽל. הוּא הַר עַז וְקָשֶׁה, צוּק גָּבוֹהַּ, שֶׁנֶּאֱמַר אֶרֶץ גְזֵרָה — חֲתוּכָה:
9Aaron must offer up the he-goat upon which the lot for God came up by designating it as a sin-offering.		טוְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַֽיהוָֹ֑ה וְעָשָׂ֖הוּ חַטָּֽאת:
וְעָשָׂהוּ חַטָּֽאת - (lit.) And make it a sin-offering - i.e., when he places the lot on it, he designates it as a sin-offering by saying: לַה׳ חַטָּאת “for God, a sin-offering.”		וְעָשָׂהוּ חַטָּֽאת. כְּשֶׁמַּנִיחַ הַגּוֹרָל עָלָיו קוֹרֵא לוֹ שֵׁם וְאוֹמֵר "לַה' חַטָּאת":
10The he-goat for which the lot for Azazel came up must be left standing alive before God, to atone by confession on it and to send it away into the desert to Azazel.		יוְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַֽעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָֹ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַֽעֲזָאזֵ֖ל הַמִּדְבָּֽרָה:
יָֽעֳמַד־חַי - “must be kept alive” - is the equivalent of יֻעֲמַד חַי – i.e., by others, and Onkelos’ translation concurs with this: יִתָּקַם כַּד חַי “must be made to stand while alive.” Why does Scripture say חַי “alive”? The answer is: Since it says: “to send it away to Azazel,” and I do not know if this means sending it to death or to life, it therefore says here: “it must be left standing alive” – its standing alive lasts until it is sent away; we thus infer from here that its sending away is to death.		יָֽעֳמַד־חַי. כְּמוֹ יֻעֲמַד חַי — עַל יְדֵי אֲחֵרִים, וְתַרְגּוּמוֹ יִתָּקַם כַּד חַי; מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר לְשַׁלֵּחַ אֹתוֹ לַעֲזָאזֵל וְאֵינִי יוֹדֵעַ שִׁלּוּחוֹ אִם לְמִיתָה אִם לְחַיִּים, לְכָךְ נֶאֱמַר יָעֳמַד חַי, עֲמִידָתוֹ חַי עַד שֶׁיִּשְׁתַּלֵּחַ, מִכָּאן שֶׁשִּׁלּוּחוֹ לְמִיתָה (ספרא):
לְכַפֵּר עָלָיו - To atone on it - i.e., that Aaron must make confession upon it, as it says: “and confess upon it….” 5		לְכַפֵּר עָלָיו. שֶׁיִּתְוַדֶּה עָלָיו, כְּדִכְתִיב "וְהִתְוַדָּה עָלָיו" וְגוֹ':
11Aaron must bring forward his sin-offering bull and atone for himself and for his household. He must slaughter his sin-offering bull.		יאוְהִקְרִ֨יב אַֽהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ:
וְכִפֶּר בַּֽעֲדוֹ וגו' - And atone for himself… This indicates a second confession, for himself and for his fellow priests, who are all termed בֵּיתוֹ “his house,” as it says: “House of Aaron! Bless God!” 6 From here we learn that the priests gain atonement through this sacrifice. Their entire atonement is for entering the Sanctuary or eating from sacrifices in a state of ritual defilement, as it says: “He will effect atonement for any ritual defilement of the holy things….” 7		וְכִפֶּר בַּֽעֲדוֹ וגו'. וִדּוּי שֵׁנִי, עָלָיו וְעַל אֶחָיו הַכֹּהֲנִים, שֶׁהֵם כֻּלָּם קְרוּיִים בֵּיתוֹ, שֶׁנֶּאֱמַר "בֵּית אַהֲרֹן בָּרֲכוּ אֶת ה'" וְגוֹ' (תהילים קל"ה), מִכָּאן שֶׁהַכֹּהֲנִים מִתְכַּפְּרִין בּוֹ, וְכָל כַּפָּרָתָן אֵינָהּ אֶלָּא עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, כְּמוֹ שֶׁנֶּאֱמַר (פסוק ט"ז), "וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת" וְגוֹ' (ספרא; שבועות ז'):
12He must take a pan full of burning coals from upon the Altar—from before God—and two handfuls of fine incense, and bring it beyond the Curtain.		יבוְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּ֠ה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וּמְלֹ֣א חָפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת:
מֵעַל הַמִּזְבֵּחַ - From the Altar - i.e., the Outer Altar.		מֵעַל הַמִּזְבֵּחַ. הַחִיצוֹן:
מִלִּפְנֵי ה' - Before God - i.e., from the side of the Altar that is in front of the entrance, and that is the west side.		מִלִּפְנֵי ה'. מִצַּד שֶׁלִּפְנֵי הַפֶּתַח, וְהוּא צַד מַעֲרָבִי:
דַּקָּה - Fine. Why does Scripture state here דַּקָּה “fine”? Surely all incense was required to be fine, as it says: “You must grind some of it very finely”? 8 It is only telling us that this incense must be extra fine, for on the day before Yom Kippur, it was returned to the mortar and reground.		דַּקָּה. מַה תַּלְמוּד לוֹמָר דַּקָּה? וַהֲלֹא כָל הַקְּטֹרֶת דַּקָּה הִיא, שֶׁנֶּאֱמַר וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק (שמות ל"ו), אֶלָּא שֶׁתְּהֵא דַּקָּה מִן הַדַּקָּה, שֶׁבְּעֶרֶב יֹהַ"כִּ הָיָה מַחֲזִירָהּ לַמַּכְתֶּשֶׁת (כריתות ו'):
13He must place the incense upon the fire before God, so that the cloud of the incense envelop the Ark-Cover that is above the Tablets of the Testimony, in order that he not die.		יגוְנָתַ֧ן אֶת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהֹוָ֑ה וְכִסָּ֣ה \| עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָֽעֵד֖וּת וְלֹ֥א יָמֽוּת:
עַל־הָאֵשׁ - Upon the fire - that is in the pan.		עַל־הָאֵשׁ. שֶׁבְּתוֹךְ הַמַּחְתָּה:
וְלֹא יָמֽוּת - In order that he not die - but if he did not prepare the incense exactly as prescribed, he is liable for the death penalty.		וְלֹא יָמֽוּת. הָא אִם לֹא עֲשָֹאָהּ כְּתִקְנָהּ חַיָּב מִיתָה (ספרא):
14He must take some of the bull’s blood and dash it with his index finger toward the eastern side of the Ark Cover; he must then dash some of the blood with his index finger seven times in front of the Ark Cover.		ידוְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ:
וְהִזָּה בְאֶצְבָּעוֹ - And dash it with his index finger. This implies one dash.		וְהִזָּה בְאֶצְבָּעוֹ. הַזָּאָה אַחַת בְּמַשְׁמָע:
וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶֽׁבַע־ - He must dash…seven times in front of the Cover. Thus making one dash upward and seven downward.		וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶֽׁבַע־. הֲרֵי אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (שם):
15He must then slaughter the he-goat that was designated as the people’s sin-offering, and bring its blood beyond the Curtain. He must do with its blood as he had done with the bull’s blood: he must dash it toward the Ark Cover and before the Ark Cover.		טווְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת:
אֲשֶׁר לָעָם - The people’s. That for which the bull atones for the priests, the goat atones for Israelites. The goat referred to here is the goat upon which the lot “for God” came up.		אֲשֶׁר לָעָם. מַה שֶּׁהַפָּר מְכַפֵּר עַל הַכֹּהֲנִים מְכַפֵּר הַשָּׂעִיר עַל יִשְׂרָאֵל, וְהוּא הַשָּׂעִיר שֶׁעָלָה עָלָיו הַגּוֹרָל לַשֵּׁם (שבועות ב'):
כַּֽאֲשֶׁר עָשָׂה לְדַם הַפָּר - As he had done with the bull’s blood - i.e., once upward and seven times downward.		כַּֽאֲשֶׁר עָשָׂה לְדַם הַפָּר. אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה:
16He will effect atonement for any defilement of the holy things caused by the states of ritual defilement carried by the Israelites, for their rebellious acts and for all their unintentional sins. Aaron must perform the same procedure on the Tent of Meeting, through which God dwells with the Israelites even while they are in their states of defilement.		טזוְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַֽעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם:
מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל - By the states of ritual defilement carried by the Israelites - i.e., for those who entered the Sanctuary in a state of ritual defilement and did not become aware of it later, as it says: לְכָל חַטֹּאתָם, and חַטָּאת refers to inadvertent sin.		מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל. עַל הַנִּכְנָסִין לַמִּקְדָּשׁ בְּטֻמְאָה וְלֹא נוֹדַע לָהֶם בַּסּוֹף, שֶׁנֶּאֱמַר לכל חטאתם, וְחַטָּאת הִיא שׁוֹגֵג.
וּמִפִּשְׁעֵיהֶם - For their rebellious acts - i.e., even those who entered intentionally in a state of ritual defilement.		וּמִפִּשְׁעֵיהֶם. אַף הַנִּכְנָסִין מֵזִיד בְּטֻמְאָה (שם ז'):
וְכֵן יַֽעֲשֶׂה לְאֹהֶל מוֹעֵד - He must perform the same [procedure] on the Tent of Meeting - i.e., just as he dashed some of the blood of both the bull and the goat inside the Holy of Holies, each once upward and seven times downward, so does he dash some of them both toward the Curtain from a position outside it, once upward and seven times downward.		וְכֵן יַֽעֲשֶׂה לְאֹהֶל מוֹעֵד. כְּשֵׁם שֶׁהִזָּה מִשְּׁנֵיהֶם בִּפְנִים אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, כָּךְ מַזֶּה עַל הַפָּרֹכֶת מִבַּחוּץ מִשְּׁנֵיהֶם אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (ספרא; יומא נ"ו):
הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָֽם - (lit.) That dwells with them in the midst of their defilement. Even though they are ritually defiled, the Divine Presence is with them.		הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָֽם. אַף עַל פִּי שֶׁהֵם טְמֵאִים שְׁכִינָה בֵינֵיהֶם (שם):
17No person may be in the Tent of Meeting when Aaron enters it to effect atonement in the Holy of Holies, until he goes out. Only thus will he effect atonement for himself, for his household, and for the entire assembly of Israel.		יזוְכָל־אָדָ֞ם לֹא־יִֽהְיֶ֣ה \| בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּֽעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל:
18He must then proceed outward to the Altar that is before God and effect atonement upon it: He must take some of the bull’s blood and some of the he-goat’s blood, and place it on the protrusions of the Altar in an encircling manner.		יחוְיָצָ֗א אֶל־הַמִּזְבֵּ֛חַ אֲשֶׁ֥ר לִפְנֵֽי־יְהוָֹ֖ה וְכִפֶּ֣ר עָלָ֑יו וְלָקַ֞ח מִדַּ֤ם הַפָּר֙ וּמִדַּ֣ם הַשָּׂעִ֔יר וְנָתַ֛ן עַל־קַרְנ֥וֹת הַמִּזְבֵּ֖חַ סָבִֽיב:
אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵֽי־ה' - To the Altar that is before God. This refers to the golden Altar, which is “before God” inasmuch as it is positioned inside the Sanctuary building. Why does Scripture state וְיָצָא (lit.) “he must go out”? For since he had performed the dashing of the blood toward the Curtain, he stood in the area within the golden Altar when dashing, but for placing the blood on the golden Altar he is required to proceed beyond the golden Altar, i.e., east of it, and begin the blood service with the northeast protrusion.		אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵֽי־ה'. זֶה מִזְבַּח הַזָּהָב שֶׁהוּא לִפְנֵי ה' — בַּהֵיכָל, וּמַה תַּלְמוּד לוֹמָר וְיָצָא? לְפִי שֶׁהִזָּה הַהַזָּאוֹת עַל הַפָּרֹכֶת וְעָמַד מִן הַמִּזְבֵּחַ וְלִפְנִים וְהִזָּה, וּבְמַתְּנוֹת הַמִּזְבֵּחַ הִזְקִיקוֹ לָצֵאת מִן הַמִּזְבֵּחַ וְלַחוּץ וְיַתְחִיל מִקֶּרֶן מִזְרָחִית צְפוֹנִית (יומא נ"ח):
וְכִפֶּר עָלָיו - And effect atonement upon it. And what is the form of its atonement? – “He must take some of the bull’s blood and some of the he-goat’s blood” – mixed with one another.		וְכִפֶּר עָלָיו. מַה הִיא כַפָּרָתוֹ? וְלָקַח מִדַם הַפָּר וּמִדַם הַשָׂעִיר מְעֹרָבִין זֶה לְתוֹךְ זֶה (שם נ"ז):
19He must then dash some of the blood upon it with his index finger seven times. He will thus purify it of ritual defilements caused by the Israelites and sanctify it.		יטוְהִזָּ֨ה עָלָ֧יו מִן־הַדָּ֛ם בְּאֶצְבָּע֖וֹ שֶׁ֣בַע פְּעָמִ֑ים וְטִֽהֲר֣וֹ וְקִדְּשׁ֔וֹ מִטֻּמְאֹ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
וְהִזָּה עָלָיו מִן־הַדָּם - He must then dash some of the blood upon it - i.e., after placing blood with his index finger on its protrusions, he dashes blood seven times on its top.		וְהִזָּה עָלָיו מִן־הַדָּם. אַחַר שֶׁנָּתַן מַתָּנוֹת בְּאֶצְבָּעוֹ עַל קַרְנוֹתָיו מַזֶּה שֶׁבַע הַזָּאוֹת עַל גַּגּוֹ:
וְטִֽהֲרוֹ - He will [thus] purify it - from any defilement that occurred previously.		וְטִֽהֲרוֹ. מִמַּה שֶּׁעָבָר:
וְקִדְּשׁוֹ - And sanctify it - for future use.		וְקִדְּשׁוֹ. לֶעָתִיד לָבֹא (ספרא):
20After he finishes effecting atonement for defilement of the Holy of Holies, the Tent of Meeting, and the Altar, he must bring the live he-goat.		כוְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי:
21Aaron must lean both of his hands upon the live he-goat’s head and confess upon it all the Israelites’ willful transgressions, all their rebellions, and all their unintentional sins; he will place them on the he-goat’s head. He must send it off to the desert with a man readied for this task.		כאוְסָמַ֨ךְ אַֽהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗יו (כתיב ידו) עַל־רֹ֣אשׁ הַשָּׂעִיר֘ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲו‍ֹנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה:
אִישׁ עִתִּי - (lit.) A timely man - i.e., who was designated for this on the previous day.		אִישׁ עִתִּי. הַמּוּכָן לְכָךְ מִיּוֹם אֶתְמוֹל:
22The he-goat will carry upon itself all their sins to a precipitous land. In the desert, he must send the he-goat off to its death.		כבוְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כָּל־עֲו‍ֹנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר:
23Aaron must enter the Tent of Meeting. He must remove the linen garments that he wore when he entered the Holy of Holies, and leave them there.		כגוּבָ֤א אַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם:
וּבָא אַֽהֲרֹן אֶל־אֹהֶל מוֹעֵד - Aaron must enter the Tent of Meeting. Our rabbis said that this is not the proper place for this verse, and they gave a reason for their statement in Tractate Yoma. 9 They said: The entire passage is stated in order except for this entrance into the Tent of Meeting, which takes place after sacrificing his ascent-offering and the people’s ascent-offering and burning up the fat of the bull and the goat, which are all performed outside the Tabernacle, wearing the golden garments. It is then that he immerses, washes his hands and feet, removes the golden garments, and dons the white garments.		וּבָא אַֽהֲרֹן אֶל־אֹהֶל מוֹעֵד. אָמְרוּ רַבּוֹתֵינוּ שֶׁאֵין זֶה מְקוֹמוֹ שֶׁל מִקְרָא זֶה וְנָתְנוּ טַעַם לְדִבְרֵיהֶם בְּמַסֶּכֶת יוֹמָא (דף ל"ב), וְאָמְרוּ: כָּל הַפָּרָשָׁה כֻּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר חוּץ מִבִּיאָה זוֹ שֶׁהִיא אַחַר עֲשִֹיַּת עוֹלָתוֹ וְעוֹלַת הָעָם, וְהַקְטָרַת אֵמוּרֵי פַּר וְשָֹעִיר, שֶׁנַּעֲשִֹים בַּחוּץ בְּבִגְדֵי זָהָב, וְטוֹבֵל וּמְקַדֵּשׁ וּפוֹשְׁטָן וְלוֹבֵשׁ בִּגְדֵי לָבָן:
וּבָא אֶל־אֹהֶל מוֹעֵד - [Aaron] must enter the Tent of Meeting - in order to remove the spoon and pan that he used to burn the incense in the innermost chamber, i.e., the Holy of Holies.		וּבָא אֶל־אֹהֶל מוֹעֵד. לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה שֶׁהִקְטִיר בָּהּ הַקְּטֹרֶת לִפְנַי וְלִפְנִים:
וּפָשַׁט אֶת־בִּגְדֵי הַבָּד - He must remove the linen garments- after he has removed them, i.e., the spoon and pan. He then dons the golden garments for the daily afternoon offering. And this is the order of the services: The daily morning offering in golden garments; the service of the inner bull and goat and the incense burned on the pan in white garments; his ram, the people’s ram, and part of the additional offerings of Yom Kippur in golden garments; removing the spoon and pan in white garments; the rest of the additional offerings, the daily afternoon offering, and the daily incense in the Sanctuary burned on the Inner Altar, in golden garments. The order of the verses according to the order of services is as follows: “in the desert, he must send the he-goat off”; 10 “he must immerse his flesh in the water…. He must go out and sacrifice his ascent-offering…”; 11 “He must burn up the fat of the sin-offering…,” 12 and the whole passage until: “after doing so, he may enter the camp”; 13 and after that: “Aaron must enter.” 14		וּפָשַׁט אֶת־בִּגְדֵי הַבָּד. אַחַר שֶׁהוֹצִיאָהּ, וְלוֹבֵשׁ בִּגְדֵי זָהָב לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם; וְזֶהוּ סֵדֶר הָעֲבוֹדוֹת: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, וַעֲבוֹדַת פַּר וְשָׂעִיר הַפְּנִימִיִּים וּקְטֹרֶת שֶׁל מַחְתָּה בְּבִגְדֵי לָבָן, וְאֵילוֹ וְאֵיל הָעָם וּמִקְצַת הַמּוּסָפִין בְּבִגְדֵי זָהָב, וְהוֹצָאַת כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, וּשְׁיָרֵי הַמּוּסָפִין וְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם וּקְטֹרֶת הַהֵיכָל שֶׁעַל מִזְבֵּחַ הַפְּנִימִי בְּבִגְדֵי זָהָב; וְסֵדֶר הַמִּקְרָאוֹת לְפִי הָעֲבוֹדוֹת כָּךְ הוּא: וְשִׁלַּח אֶת הַשָּׂעִיר בַּמִּדְבָּר, וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם וְגוֹ', וְיָצָא וְעָשָׂה אֶת עֹלָתוֹ וְגוֹ', וְאֵת חֵלֶב הַחַטָּאת וְגוֹ', וְכָל הַפָּרָשָׁה עַד וְאַחֲרֵי כֵן יָבוֹא אֶל הַמַּחֲנֶה — וְאַחַר כָּךְ וּבָא אַהֲרֹן:
וְהִנִּיחָם שָֽׁם - And leave them there. This teaches us that they must be hidden away, and he may not use these four garments for another Yom Kippur.		וְהִנִּיחָם שָֽׁם. מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה וְלֹא יִשְׁתַּמֵּשׁ בְּאוֹתָן ד' בְגָדִים לְיוֹם הַכִּפּוּרִים אַחֵר (יומא י"ב):
24He must immerse his flesh in the water of a mikveh in a holy place and don his garments. He must go out and sacrifice his ascent-offering, followed by the people’s ascent-offering. He will thereby effect atonement for himself and for the people.		כדוְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֨יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד הָעָֽם:
וְרָחַץ אֶת־בְּשָׂרוֹ וגו' - He must immerse his flesh… Earlier, 15 we derived from: “he must immerse himself in the water of a mikveh before he dons them” that when he changes from the golden garments to the white garments, he requires immersion, for with that immersion he removed the golden garments in which he performed the service of the daily morning offering and donned the white garments for the service particular to this day; and here we learn that when he changes from the white garments to the golden garments, he likewise requires immersion.		וְרָחַץ אֶת־בְּשָׂרוֹ וגו'. לְמַעְלָה לָמַדְנוּ מִ"וְרָחַץ אֶת בְּשָֹרוֹ וּלְבֵשָׁם" שֶׁכְּשֶׁהוּא מְשַׁנֶּה מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן טָעוּן טְבִילָה, — שֶׁבְּאוֹתָהּ טְבִילָה פָשַׁט בִּגְדֵי זָהָב שֶׁעָבַד בָּהֶן עֲבוֹדַת תָּמִיד שֶׁל שַׁחַר וְלוֹבֵשׁ בִּגְדֵי לָבָן לַעֲבוֹדַת הַיּוֹם, — וְכָאן לָמַדְנוּ שֶׁכְּשֶׁהוּא מְשַׁנֶּה מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב טָעוּן טְבִילָה (שם ל"ב):
בְּמָקוֹם קָדוֹשׁ - In a holy place - sanctified with the holiness of the Courtyard. This was on the roof of the Parvah House. The same applied to four of the obligatory immersions of that day, but the first immersion took place in the non-sanctified area surrounding the Courtyard.		בְּמָקוֹם קָדוֹשׁ. הַמְקֻדָּשׁ בִּקְדֻשַּׁת עֲזָרָה; וְהִיא הָיְתָה בְגַג בֵּית הַפַּרְוָה, וְכֵן אַרְבַּע טְבִילוֹת הַבָּאוֹת חוֹבָה לַיּוֹם, אֲבָל הָרִאשׁוֹנָה הָיְתָה בַחֹל (שם י"ט):
וְלָבַשׁ אֶת־בְּגָדָיו - And don his garments - i.e., the eight garments with which he officiates throughout the year.		וְלָבַשׁ אֶת־בְּגָדָיו. שְׁמוֹנָה בְגָדִים שֶׁהוּא עוֹבֵד בָּהֶן כָּל יְמוֹת הַשָּׁנָה:
וְיָצָא - He must go out - of the Sanctuary to the Courtyard, where the sacrificial Altar is situated.		וְיָצָא. מִן הַהֵיכָל אֶל הֶחָצֵר שֶׁמִּזְבַּח הָעוֹלָה שָׁם:
וְעָשָׂה אֶת־עֹֽלָתוֹ - And sacrifice his ascent-offering - i.e., the ram for an ascent-offering mentioned above: 16 “By means of the following procedure Aaron must enter….”		וְעָשָׂה אֶת־עֹֽלָתוֹ. אַיִל לְעוֹלָה הָאָמוּר לְמַעְלָה:
וְאֶת־עֹלַת הָעָם - Followed by the people’s ascent-offering - i.e., “and one ram as an ascent-offering” mentioned above: 17 “From the community of the Israelites….”		וְאֶת־עֹלַת הָעָם. וְאַיִל אֶחָד לְעוֹלָה הָאָמוּר לְמַעְלָה "וּמֵאֵת עַדַת בְּנֵי יִשְֹרָאֵל" וְגוֹ':

Footnotes

Yoma 32a.

Second Portion

Vayikra (Leviticus) Chapter 16

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

Vayikra (Leviticus) Chapter 17

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

Footnotes

Exodus 30:9.

Leviticus 17:4.

Isaiah 13:21.

Third Portion

Vayikra (Leviticus) Chapter 17

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

Vayikra (Leviticus) Chapter 18

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites, and say to them: ‘I am God, your God.		בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - i.e., I am the One who said at Sinai: “I am God, your God,” 3 and you accepted upon yourselves My kingship. Now accept My decrees, even those you may find difficult to understand. Rabbi Yehudah HaNasi said: It was clearly known to Him that ultimately, in the time of Ezra, forbidden carnal relations would cause a rift among them. He therefore came upon them from the start with a decree: “I am God, your God” – unlike usual cases, in which these words are stated after the command – in order to tell them: Be aware who is decreeing this upon you: a judge who can exact retribution and can be trusted to pay reward.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. אֲנִי הוּא שֶׁאָמַרְתִּי בְסִינַי אָנֹכִי ה' אֱלֹהֶיךָ וְקִבַּלְתֶּם עֲלֵיכֶם מַלְכוּתִי, מֵעַתָּה קַבְּלוּ גְזֵרוֹתָי; רַבִּי אוֹמֵר גָּלוּי וְיָדוּעַ לְפָנָיו שֶׁסּוֹפָן לִנָּתֵק בַּעֲרָיוֹת בִּימֵי עֶזְרָא, לְפִיכָךְ בָּא עֲלֵיהֶם בִּגְזֵרָה אני ה' אלהיכם — דְּעוּ מִי גוֹזֵר עֲלֵיכֶם, דַּיָּן לִפָּרַע וְנֶאֱמָן לְשַׁלֵּם שָׂכָר (עי' ספרא):
3You must not imitate the practices of Egypt, where you dwelt, and you must not imitate the practices of Canaan, to which I am bringing you. Moreover, you must not follow their social conventions.		גכְּמַֽעֲשֵׂ֧ה אֶֽרֶץ־מִצְרַ֛יִם אֲשֶׁ֥ר יְשַׁבְתֶּם־בָּ֖הּ לֹ֣א תַֽעֲשׂ֑וּ וּכְמַֽעֲשֵׂ֣ה אֶֽרֶץ־כְּנַ֡עַן אֲשֶׁ֣ר אֲנִי֩ מֵבִ֨יא אֶתְכֶ֥ם שָׁ֨מָּ֨ה לֹ֣א תַֽעֲשׂ֔וּ וּבְחֻקֹּֽתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ:
כְּמַֽעֲשֵׂה אֶֽרֶץ־מִצְרַיִם - (lit.) Like the practices of Egypt. This tells us that the deeds of the Egyptians and the Canaanites were more debased than those of all other nations, and the place where the Israelites dwelt was the most debased of all.		כְּמַֽעֲשֵׂה אֶֽרֶץ־מִצְרַיִם. מַגִּיד שֶׁמַּעֲשֵׂיהֶם שֶׁל מִצְרִיִּים וְשֶׁל כְּנַעֲנִיִּים מְקֻלְקָלִים מִכָּל הָאֻמּוֹת, וְאוֹתוֹ מָקוֹם שֶׁיָּשְׁבוּ בוֹ יִשְׂרָאֵל מְקֻלְקָל מִן הַכֹּל:
אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה - To which I am bringing you. This additional phrase tells us that those nations whom the Israelites conquered were the most debased of all.		אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה. מַגִּיד שֶׁאוֹתָן עֲמָמִין שֶׁכִּבְּשׁוּ יִשְֹרָאֵל מְקֻלְקָלִים מִכֻּלָּם (שם):
וּבְחֻקֹּֽתֵיהֶם לֹא תֵלֵֽכוּ - (lit.) You must not follow their rules. What did Scripture leave unsaid that it needed to add this phrase? It is only added to refer to their customs, the things that have become fixed as their way of life, such as theaters and stadiums. Rabbi Meir said: It refers to such superstitious practices that our sages enumerated as “ways of the Amorites.”		וּבְחֻקֹּֽתֵיהֶם לֹא תֵלֵֽכוּ. מַה הִנִּיחַ הַכָּתוּב שֶׁלֹּא אָמַר? אֶלָּא אֵלּוּ נִימוֹסוֹת שֶׁלָּהֶן — דְּבָרִים הַחֲקוּקִין לָהֶם — כְּגוֹן טַרְטִיָּאוֹת וְאִצְטַדִיָּאוֹת, רַבִּי מֵאִיר אוֹמֵר, אֵלּוּ דַּרְכֵי הָאֱמוֹרִי שֶׁמָּנוּ חֲכָמִים (שם):
4Rather, you must perform My ordinances and safeguard My rules, to pursue them. I am God, your God.		דאֶת־מִשְׁפָּטַ֧י תַּֽעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אֶת־מִשְׁפָּטַי תַּֽעֲשׂוּ - You must perform My ordinances. This refers to matters ordained in the Torah with reason, that even were they not stated, it would be proper to state them.		אֶת־מִשְׁפָּטַי תַּֽעֲשׂוּ. אֵלּוּ דְּבָרִים הָאֲמוּרִים בַּתּוֹרָה בְּמִשְׁפָּט, שֶׁאִלּוּ לֹא נֶאֶמְרוּ הָיוּ כְדַאי לְאָמְרָן:
וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ - And safeguard My rules. This refers to matters that are decrees of the King, about which the evil inclination objects: “Why should we observe them?” and about which the nations of the world also object, such as the prohibitions of eating swine, wearing garments made of a mixture of wool and linen, and that the purification water of the red cow causes one to be rid of ritual defilement. It therefore says: “I am God” – I have decreed these rules upon you, and you have no right to exempt yourselves from obeying them.		וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ. דְּבָרִים שֶׁהֵן גְּזֵרַת הַמֶּלֶךְ, שֶׁיֵּצֶר הָרַע מֵשִׁיב עֲלֵיהֶם לָמָּה לָנוּ לְשָׁמְרָן? וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז וְטָהֳרַת מֵי חַטָּאת, לְכָךְ נֶאֱמַר אני ה', גָּזַרְתִּי עֲלֵיכֶם, אֵי אַתָּה רַשַּׁאי לִפָּטֵר (יומא ס"ז):
לָלֶכֶת בָּהֶם - (lit.) To follow them - i.e., do not leave their company. This means that you must not say: “I have thoroughly learned Jewish wisdom; I will now go and study the wisdom of the nations.”		לָלֶכֶת בָּהֶם. אַל תִּפָּטֵר מִתּוֹכָם, שֶׁלֹּא תֹאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת הָאֻמּוֹת (ספרא):
5You must safeguard My rules and My ordinances, all of which a person must do in order to live, by them, eternally. I am God.		הוּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אֹתָ֛ם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֹֽה:
וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וגו' - You must safeguard My rules… This additional verse includes other details implied in this passage that Scripture did not state explicitly. Another explanation: It is written to apply both “safeguarding” (i.e., study) and “performing” (practical application) for rules, and “safeguarding” and “performing” for ordinances, for the previous verse applied only “performing” for ordinances and “safeguarding” for rules.		וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וגו'. לְרַבּוֹת שְׁאָר דִּקְדּוּקֵי הַפָּרָשָׁה, שֶׁלֹּא פֵּרֵט הַכָּתוּב בָּהֶם; דָּבָר אַחֵר לִתֵּן שְׁמִירָה וַעֲשִׂיָּה לַחֻקִּים וּשְׁמִירָה וַעֲשִׂיָּה לַמִּשְׁפָּטִים, לְפִי שֶׁלֹּא נָתַן אֶלָּא עֲשִׂיָּה לַמִּשְׁפָּטִים וּשְׁמִירָה לַחֻקִּים (ספרא):
וָחַי בָּהֶם - In order to live, by them - in the World to Come, for were you to say that it means in this world, this cannot be, for he will ultimately die.		וָחַי בָּהֶם. לָעוֹלָם הַבָּא, שֶׁאִם תֹּאמַר בָּעוֹלָם הַזֶּה וַהֲלֹא סוֹפוֹ הוּא מֵת (שם):
אֲנִי ה' - I am God - who can be trusted to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):
6No man may come near to any of his close relatives, to “uncover their nakedness.” I am God.		ואִ֥ישׁ אִישׁ֙ אֶל־כָּל־שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֹֽה:
לֹא תִקְרְבוּ - (lit.) You (plural) may not come near. For the following reason it is stated in the plural: to apply the prohibition on the female as well as the male.		לֹא תִקְרְבוּ. לְהַזְהִיר הַנְּקֵבָה כַּזָּכָר, לְכָךְ נֶאֱמַר לְשׁוֹן רַבִּים:
אֲנִי ה' - I am God - who is trustworthy to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר:
7You must not “uncover the nakedness” of your father nor “uncover the nakedness” of your mother. She is your mother; you must not “uncover her nakedness.”		זעֶרְוַ֥ת אָבִ֛יךָ וְעֶרְוַ֥ת אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה אִמְּךָ֣ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
עֶרְוַת אָבִיךָ - The nakedness of your father. This refers to your father’s wife. Or, you might think, perhaps it should be understood in its literal meaning. In order to preclude this, it says here: “the nakedness of your father,” and it says elsewhere: “he has uncovered his father’s nakedness” 4 – just as there, it refers to his father’s wife, so here also, it refers to his father’s wife.		עֶרְוַת אָבִיךָ. זוֹ אֵשֶׁת אָבִיךָ, אוֹ אֵינוֹ אֶלָּא כְמַשְׁמָעוֹ? נֶאֱמַר כָּאן עֶרְוַת אָבִיךָ וְנֶאֱמַר לְהַלָּן עֶרְוַת אָבִיו גִּלָּה, מַה לְּהַלָּן אֵשֶׁת אָבִיו אַף כָּאן אֵשֶׁת אָבִיו (סנהדרין נ"ד):
וְעֶרְוַת אִמְּךָ - Nor the nakedness of your mother. This includes his mother who is not his father’s wife.		וְעֶרְוַת אִמְּךָ. לְהָבִיא אִמּוֹ שֶׁאֵינָהּ אֵשֶׁת אָבִיו (שם):
8You must not “uncover the nakedness” of your father’s wife; it is your father’s “nakedness.”		חעֶרְוַ֥ת אֵֽשֶׁת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָבִ֖יךָ הִֽוא:
עֶרְוַת אֵֽשֶׁת־אָבִיךָ - The nakedness of your father’s wife. This is written to include a prohibition even after the father’s death.		עֶרְוַת אֵֽשֶׁת־אָבִיךָ. לְרַבּוֹת אַחַר מִיתָה (שם):
9Regarding the “nakedness” of your sister—your father’s daughter or your mother’s daughter, whether she was born in the home or she was born outside—you must not “uncover their nakedness.”		טעֶרְוַ֨ת אֲחֽוֹתְךָ֤ בַת־אָבִ֨יךָ֙ א֣וֹ בַת־אִמֶּ֔ךָ מוֹלֶ֣דֶת בַּ֔יִת א֖וֹ מוֹלֶ֣דֶת ח֑וּץ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽן:
בַת־אָבִיךָ - Your father’s daughter. Even the daughter of a woman raped by his father is hereby implied.		בַת־אָבִיךָ. אַף בַּת אֲנוּסָה בְמַשְׁמָע:
מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ - Whether she was born in the home or she was born outside - i.e., whether we say to your father: “Keep her mother as your wife” or whether we tell him: “Have her mother leave your home,” such as when she was born of a forbidden union or a netinah (i.e., a woman descended from the Gibeonites).		מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ. בֵּין שֶׁאוֹמְרִים לוֹ לְאָבִיךָ קַיֵּם אֶת אִמָּהּ, וּבֵין שֶׁאוֹמְרִים לוֹ הוֹצֵא אֶת אִמָּהּ, כְּגוֹן מַמְזֶרֶת אוֹ נְתִינָה (יבמות כ"ג):
10Regarding the “nakedness” of your son’s daughter or your daughter’s daughter, you must not “uncover their nakedness,” for they are your own “nakedness.”		יעֶרְוַ֤ת בַּת־בִּנְךָ֙ א֣וֹ בַת־בִּתְּךָ֔ לֹ֥א תְגַלֶּ֖ה עֶרְוָתָ֑ן כִּ֥י עֶרְוָֽתְךָ֖ הֵֽנָּה:
עֶרְוַת בַּת־בִּנְךָ וגו' - The nakedness of your son’s daughter. The daughter referred to here by Scripture means one born to a woman raped by him, whereas the law regarding his daughter and the daughter of his daughter by his wife we learn from: “You must not uncover the nakedness of a woman and her daughter,” 5 which applies whether she is her daughter by him or she is her daughter by another man.		עֶרְוַת בַּת־בִּנְךָ וגו'. בְּבִתּוֹ מֵאֲנוּסָתוֹ הַכָּתוּב מְדַבֵּר, וּבִתּוֹ וּבַת בִּתּוֹ מֵאִשְׁתּוֹ אָנוּ לְמֵדִין מֵ"עֶרְוַת אִשָּׁה וּבִתָּהּ", שֶׁנֶּאֱמַר בָּהֶן "לֹא תְגַלֵּה", בֵּין שֶׁהִיא מִמֶּנּוּ וּבֵין שֶׁהִיא מֵאִישׁ אַחֵר (שם כב):
עֶרְוַת בַּת־בִּנְךָ - The nakedness of your son’s daughter. It follows a fortiori that your daughter by rape is forbidden. However, because we cannot derive a prohibition by an a fortiori argument, our sages derived it by analogy in Tractate Yevamot. 6		עֶרְוַת בַּת־בִּנְךָ. קַל וָחֹמֶר לְבִתְּךָ, אֶלָּא לְפִי שֶׁאֵין מַזְהִירִין מִן הַדִּין, לְמָדוּהָ מִגְּזֵרָה שָׁוָה בְּמַסֶּכֶת יְבָמוֹת (דף ג'):
11Regarding the “nakedness” of your father’s wife’s daughter born to your father, she is your sister, whose “nakedness” you must not “uncover.”		יאעֶרְוַ֨ת בַּת־אֵשֶׁ֤ת אָבִ֨יךָ֙ מוֹלֶ֣דֶת אָבִ֔יךָ אֲחֽוֹתְךָ֖ הִ֑וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ - The nakedness of your father’s wife’s daughter. This teaches us that he is not liable for relations with his sister born of a Canaanite bondwoman or a non-Jewess. It therefore says: “your father’s wife’s daughter” – born of a woman with whom marriage can take effect.		עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ. לִמֵּד שֶׁאֵינוֹ חַיָּב עַל אֲחוֹתוֹ מִשִּׁפְחָה וְנָכְרִית, לְכָךְ נֶאֱמַר "בַּת אֵשֶׁת אָבִיךָ" — בִּרְאוּיָה לְקִדּוּשִׁין (שם כ"ג):
12You must not “uncover the nakedness” of your father’s sister; she is the close relative of your father.		יבעֶרְוַ֥ת אֲחֽוֹת־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה שְׁאֵ֥ר אָבִ֖יךָ הִֽוא:
13You must not “uncover the nakedness” of your mother’s sister, for she is the close relative of your mother.		יגעֶרְוַ֥ת אֲחֽוֹת־אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה כִּֽי־שְׁאֵ֥ר אִמְּךָ֖ הִֽוא:
14You must not “uncover the nakedness” of your father’s brother—you must not “approach” his wife; she is your aunt.		ידעֶרְוַ֥ת אֲחִֽי־אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה אֶל־אִשְׁתּוֹ֙ לֹ֣א תִקְרָ֔ב דֹּדָֽתְךָ֖ הִֽוא:
עֶרְוַת אֲחִֽי־אָבִיךָ לֹא תְגַלֵּה - You must not uncover the nakedness of your father’s brother - and what is “his nakedness”? – “You must not approach his wife.”		עֶרְוַת אֲחִֽי־אָבִיךָ לֹא תְגַלֵּה. וּמַה הִיא עֶרְוָתוֹ? אל אשתו לא תקרב:
15You must not “uncover the nakedness” of your daughter-in-law. She is your son’s wife; you must not “uncover her nakedness.”		טועֶרְוַ֥ת כַּלָּֽתְךָ֖ לֹ֣א תְגַלֵּ֑ה אֵ֤שֶׁת בִּנְךָ֙ הִ֔וא לֹ֥א תְגַלֶּ֖ה עֶרְוָתָֽהּ:
אֵשֶׁת בִּנְךָ - She is your son’s wife. This extra phrase indicates that I stated this prohibition only when your son has a legal marriage with her. This excludes a woman raped by him, a Canaanite bondwoman, and a non-Jewess.		אֵשֶׁת בִּנְךָ. לֹא אָמַרְתִּי אֶלָּא בְּשֶׁיֵּשׁ לְבִנְךָ אִישׁוּת בָּהּ, פְּרָט לַאֲנוּסָה וְשִׁפְחָה וְנָכְרִית (עי' ספרא):
16You must not “uncover the nakedness” of your brother’s wife; it is your brother’s “nakedness.”		טזעֶרְוַ֥ת אֵֽשֶׁת־אָחִ֖יךָ לֹ֣א תְגַלֵּ֑ה עֶרְוַ֥ת אָחִ֖יךָ הִֽוא:
17You must not “uncover the nakedness” of a woman and her daughter. You must not take in marriage her son’s daughter or her daughter’s daughter, to “uncover her nakedness.” They are close relatives; it is the counsel of your evil inclination.		יזעֶרְוַ֥ת אִשָּׁ֛ה וּבִתָּ֖הּ לֹ֣א תְגַלֵּ֑ה אֶת־בַּת־בְּנָ֞הּ וְאֶת־בַּת־בִּתָּ֗הּ לֹ֤א תִקַּח֙ לְגַלּ֣וֹת עֶרְוָתָ֔הּ שַֽׁאֲרָ֥ה הֵ֖נָּה זִמָּ֥ה הִֽוא:
עֶרְוַת אִשָּׁה וּבִתָּהּ - The nakedness of a woman and her daughter. Scripture forbids only the second one as a result of the first one’s legal marriage to him. It therefore says further: לֹא תִקַּח “you must not take,” which denotes קִיחָה “legal acquisition.” Similarly, when detailing the punishment for this prohibition, “a man who takes (יִקַּח) a woman and her mother,” 7 the term קח, implying legal acquisition, is used. If, however, he raped a woman, he is permitted to marry her daughter by someone else.		עֶרְוַת אִשָּׁה וּבִתָּהּ. לֹא אָסַר הַכָּתוּב אֶלָּא עַל יְדֵי נִשּׂוּאֵי הָרִאשׁוֹנָה, לְכָךְ נֶאֱמַר לֹא "תִקַּח" — לְשׁוֹן קִיחָה, וְכֵן לְעִנְיַן הָעֹנֶשׁ, אֲשֶׁר "יִקַּח" אֶת אִשָּׁה וְאֶת אִמָּה — לְשׁוֹן קִיחָה, אֲבָל אָנַס אִשָּׁה מֻתָּר לִשָּׂא בִּתָּהּ (יבמות צ"ז):
שַֽׁאֲרָה הֵנָּה - They are close relatives - i.e., they are related to each other.		שַֽׁאֲרָה הֵנָּה. קְרוֹבוֹת זוֹ לָזוֹ:
זִמָּה - means a plan, as Onkelos translates it: עֵצַת חִטְאִין “a sinful scheme,” which your evil inclination advises you to commit.		זִמָּה. עֵצָה, כְּתַרְגּוּמוֹ עֲצַת חֶטְאִין, שֶׁיִּצְרְךָ יוֹעֶצְךָ לַחֲטֹא:
18You must not take a woman and her sister in marriage—thus making them rivals—to “uncover the nakedness” of one upon the other in her lifetime.		יחוְאִשָּׁ֥ה אֶל־אֲחֹתָ֖הּ לֹ֣א תִקָּ֑ח לִצְרֹ֗ר לְגַלּ֧וֹת עֶרְוָתָ֛הּ עָלֶ֖יהָ בְּחַיֶּֽיהָ:
אֶל־אֲחֹתָהּ - (lit.) To her sister - i.e., both of them together.		אֶל־אֲחֹתָהּ. שְׁתֵּיהֶן כְּאַחַת (קידושין נ'):
לִצְרֹר - This is related to צָרָה “rival wife,” thus meaning “to make them rival wives to each other.”		לִצְרֹר. לְשׁוֹן צָרָה — לַעֲשׂוֹת אֶת זוֹ צָרָה לָזוֹ:
בְּחַיֶּֽיהָ - In her lifetime. This teaches you that even if he divorced his wife, he may not marry her sister as long as his ex-wife is alive.		בְּחַיֶּֽיהָ. לִמֶּדְךָ שֶׁאִם גֵרְשָׁהּ לֹא יִשָּׂא אֶת אֲחוֹתָהּ כָּל זְמַן שֶׁהִיא בַחַיִּים (יבמות ח'):
19You must not approach a woman during her period of menstrual separation in order to “uncover her nakedness,” on account of her ritual defilement.		יטוְאֶל־אִשָּׁ֖ה בְּנִדַּ֣ת טֻמְאָתָ֑הּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ:
20You must not lie carnally with your neighbor’s wife, causing yourself to become spiritually defiled by her.		כוְאֶל־אֵ֨שֶׁת֙ עֲמִ֣יתְךָ֔ לֹֽא־תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְזָ֑רַע לְטָמְאָה־בָֽהּ:
21You must not give any of your offspring in order to pass the child through the fire set up for the deity Molech. You must not profane the Name of your God; I am God.		כאוּמִזַּרְעֲךָ֥ לֹֽא־תִתֵּ֖ן לְהַֽעֲבִ֣יר לַמֹּ֑לֶךְ וְלֹ֧א תְחַלֵּ֛ל אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
לַמֹּלֶךְ - For Molech. This is a pagan deity called Molech, whose form of worship was as follows: The person hands over his child to the priests of the idol, two large fires are made, and they pass the child on foot through the two pyres of fire.		לַמֹּלֶךְ. עֲבוֹדָה זָרָה הִיא שֶׁשְּׁמָהּ מֹלֶךְ, וְזוֹ הִיא עֲבוֹדָתָהּ, שֶׁמּוֹסֵר בְּנוֹ לַכּוֹמְרִים וְעוֹשִׂין שְׁתֵּי מְדוּרוֹת גְּדוֹלוֹת וּמַעֲבִירִין אֶת הַבֵּן בְּרַגְלָיו בֵּין שְׁתֵּי מְדוּרוֹת הָאֵשׁ (סנהדרין ס"ד):
לֹֽא־תִתֵּן - You must not give. This refers to handing him over to the priests.		לֹֽא־תִתֵּן. זוֹ הִיא מְסִירָתוֹ לַכּוֹמְרִים:
לְהַֽעֲבִיר לַמֹּלֶךְ - (lit.) To have pass through to Molech. This refers to passing the child through the fire.		לְהַֽעֲבִיר לַמֹּלֶךְ. זוֹ הַעֲבָרַת הָאֵשׁ:

Footnotes

Torat Kohanim.

Yevamot 3a.

Fourth Portion

Vayikra (Leviticus) Chapter 18

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

Vayikra (Leviticus) Chapter 19

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the entire community of the Israelites, saying to them, ‘You must be holy, for I, God, your God, am holy.		בדַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל וְאָֽמַרְתָּ֥ אֲלֵהֶ֖ם קְדשִׁ֣ים תִּֽהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל - Speak to the entire community of the Israelites. This teaches us that this passage was said with all the Israelites assembled because the majority of the basic tenets of the Torah are inherent in it.		דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל. מְלַמֵּד שֶׁנֶּאֶמְרָה פָרָשָׁה זוֹ בְּהַקְהֵל מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְלוּיִּין בָּהּ (ספרא):
קְדשִׁים תִּֽהְיוּ - You must be holy - i.e., be totally distanced from forbidden relations and from sin in general, for wherever you find safeguards against forbidden relations, you find mention of holiness: “The priests must not marry an unfaithful woman or one demoted…because I, God, who sanctifies you, am holy”; 2 “He must not cause his offspring to be demoted…for I am God, who sanctifies him”; 3 “They must be holy…They must not marry an unfaithful woman or one demoted….” 4		קְדשִׁים תִּֽהְיוּ. הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת וּמִן הָעֲבֵרָה, שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶדֶר עֶרְוָה אַתָּה מוֹצֵא קְדֻשָּׁה, אִשָּׁה זֹנָה וַחֲלָלָה וְגוֹ' אֲנִי ה' מְקַדִּשְׁכֶם (ויקרא כ"א), וְלֹא יְחַלֵּל זַרְעוֹ, אֲנִי ה' מְקַדְּשׁוֹ (שם), קְדֹשִׁים יִהְיוּ, אִשָּׁה זֹנָה וַחֲלָלָה (שם):
3Everyone must fear his mother and his father. You must observe My Sabbaths; I am God, your God.		גאִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ - (lit.) A man his mother and his father you must fear - means: each one among you must fear his father and his mother. This is its straightforward meaning. But its Midrashic explanation is: From the term אִישׁ I only know that a man is obligated. From where do I know that a woman is also obligated in this commandment? Since it says a plural form תִּירָאוּ, this implies that two types of people are commanded. If so, why does it say אִישׁ “a man”? Because a man has the full means to perform this commandment, but a woman is sometimes under the authority of others.		אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. כָּל אֶחָד מִכֶּם תִּירְאוּ אָבִיו וְאִמּוֹ, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מִנַּיִן? כְּשֶׁהוּא אוֹמֵר תִּירָאוּ הֲרֵי כָאן שְׁנַיִם, אִם כֵּן לָמָּה נֶאֱמַר אִישׁ? שֶׁהָאִישׁ סֵפֶק בְּיָדוֹ לַעֲשׂוֹת אֲבָל אִשָּׁה רְשׁוּת אֲחֵרִים עָלֶיהָ (ספרא; קידושין ל'):
אִמּוֹ וְאָבִיו תִּירָאוּ - Must fear his mother and his father. Here Scripture mentions the mother before the father, because it is apparent to God that a child naturally fears his father more than his mother. However regarding honoring parents, 5 the father is stated before the mother, because it is apparent to Him that a child naturally honors his mother more than his father, because she influences him through her speech.		אִמּוֹ וְאָבִיו תִּירָאוּ. כָּאן הִקְדִּים אֵם לָאָב, לְפִי שֶׁגָּלוּי לְפָנָיו שֶׁהַבֵּן יָרֵא אֶת אָבִיו יוֹתֵר מֵאִמּוֹ, וּבַכָּבוֹד הִקְדִּים אָב לָאֵם, לְפִי שֶׁגָּלוּי לְפָנָיו שֶׁהַבֵּן מְכַבֵּד אֶת אִמּוֹ יוֹתֵר מֵאָבִיו, מִפְּנֵי שֶׁמְּשַׁדַּלְתּוֹ בִדְבָרִים (שם):
וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ - You must observe My Sabbaths. Observance of the Sabbath is placed adjacent to respect for a father, implying: although I charged you with fearing your father, if he tells you to desecrate the Sabbath, you must not obey him; and the same applies to all other commandments, as it states –		וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ. סָמַךְ שַׁבָּת לְמוֹרָא אָב, לוֹמַר אַף עַל פִּי שֶׁהִזְהַרְתִּיךָ עַל מוֹרָא אָב, אִם יֹאמַר לְךָ חַלֵּל אֶת הַשַּׁבָּת, אַל תִּשְׁמַע לוֹ, וְכֵן בִּשְׁאָר כָּל הַמִּצְווֹת (בבא מציעא ל"ב):
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - i.e., both you and your father must honor Me by obeying Me; therefore do not obey him to transgress My commands. What then is proper fear for a parent? He should not sit in his place, not speak when it is his turn to do so, and not contradict his words. What is honor for a parent? He gives him to eat and drink, dresses him and puts on his shoes, and helps him go in and go out.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. אַתָּה וְאָבִיךָ חַיָּבִים בִּכְבוֹדִי, לְפִיכָךְ לֹא תִשְׁמַע לוֹ לְבַטֵּל אֶת דְּבָרַי. אֵיזֶהוּ מוֹרָא? לֹא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יְדַבֵּר בִּמְקוֹמוֹ וְלֹא יִסְתֹּר אֶת דְּבָרָיו, וְאֵיזֶהוּ כָבוֹד? מַאֲכִיל וּמַשְׁקֶה, מַלְבִּישׁ וּמַנְעִיל, מַכְנִיס וּמוֹצִיא (קידושין ל"א):
4Do not turn your thoughts toward worshiping idols, in order that you not come to believe in them and make them molten deities for yourselves; I am God, your God.		דאַל־תִּפְנוּ֙ אֶל־הָ֣אֱלִילִ֔ם וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַֽעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
אַל־תִּפְנוּ אֶל־הָאֱלִילִם - Do not turn toward idols - to think about worshiping them. אֱלִילִים is related to אַל “not,” i.e., it is considered like nothing.		אַל־תִּפְנוּ אֶל־הָאֱלִילִם. לְעָבְדָם; אֱלִילִים לְשׁוֹן אַל — כְּלֹא הוּא חָשׁוּב:
וֵֽאלֹהֵי מַסֵּכָה - Molten deities. At the beginning they are אֱלִילִים, i.e., worthless, but if you turn your thoughts toward them you will ultimately make them into a deity.		וֵֽאלֹהֵי מַסֵּכָה. תְּחִלָּתָן אֱלִילִים הֵם, וְאִם אַתָּה פוֹנֶה אַחֲרֵיהֶם סוֹפְךָ עוֹשֶׂה אוֹתָם אֱלוֹהוֹת (ספרא):
לֹא תַֽעֲשׂוּ לָכֶם - (lit.) You may not make for yourselves - i.e., you must not make for others, and others may not make for you. If you imagine that the words “you may not make for yourselves” imply “but others may make for you,” I answer: It already says: “You must not possess any idols” 6 – not made by you and not made by others.		לֹא תַֽעֲשׂוּ לָכֶם. לֹא תַעֲשׂוּ לַאֲחֵרִים וְלֹא אֲחֵרִים לָכֶם; וְאִם תֹּאמַר לֹא תַעֲשׂוּ לְעַצְמְכֶם אֲבָל אֲחֵרִים עוֹשִׂין לָכֶם, הֲרֵי כְבָר נֶאֱמַר לֹא יִהְיֶה לְךָ (שמות כ') — לֹא שֶׁלְּךָ וְלֹא שֶׁל אֲחֵרִים:
5When you slaughter a peace-promoting feast-offering to God, you must slaughter it such that it attain My favor for you, i.e.,		הוְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַֽיהוָֹ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּחֻֽהוּ:
וְכִי תִזְבְּחוּ וגו' - When you slaughter… This passage was stated only to teach us that the slaughter of such sacrifices must be done with the sole intention that they be eaten within this time, for if it were merely to set the time limit for eating them, that has already been stated: “If his sacrifice is to fulfill a vow or a dedication….” 7		וְכִי תִזְבְּחוּ וגו'. לֹא נֶאֶמְרָה פָרָשָׁה זוֹ אֶלָּא לְלַמֵּד, שֶׁלֹּא תְהֵא זְבִיחָתָן אֶלָּא עַל מְנָת לֵאָכֵל בְּתוֹךְ הַזְּמַן הַזֶּה, שֶׁאִם לִקְבֹּעַ לָהֶם זְמַן אֲכִילָה, הֲרֵי כְבָר נֶאֱמַר (ויקרא ז') וְאִם נֶדֶר אוֹ נְדָבָה זֶבַח קָרְבָּנוֹ וְגוֹ' (ספרא):
לִרְצֹֽנְכֶם תִּזְבָּחֻֽהוּ - You must slaughter it such that it attain favor for you - i.e., its initial slaughter must be performed with the purpose of pleasing Me in order that it attain My favor for you, for if you have any unfit thought then, it will not attain My favor for you.		לִרְצֹֽנְכֶם תִּזְבָּחֻֽהוּ. תְּחִלַּת זְבִיחָתוֹ תְּהֵא עַל מְנָת נַחַת רוּחַ — שֶׁיְּהֵא לָכֶם לְרָצוֹן, שֶׁאִם תְּחַשְּׁבוּ עָלָיו מַחֲשֶׁבֶת פְּסוּל לֹא יֵרָצֶה עֲלֵיכֶם לְפָנַי:
לִרְצֹֽנְכֶם - (lit.) To appease for you - “apayment” in Old French (“appeasement”). This is according to its straightforward meaning. Our rabbis explained לִרְצֹנְכֶם as meaning “by your will,” deriving from here that unaware slaughter of a sacrifice renders it invalid, i.e., he must slaughter it intentionally.		לִרְצֹֽנְכֶם. אפיי"צימנטו, זֶהוּ לְפִי פְשׁוּטוֹ; וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן לַמִּתְעַסֵּק בַּקֳּדָשִׁים שֶׁפָּסוּל, שֶׁצָּרִיךְ שֶׁיִּתְכַּוֵּן לִשְׁחֹט (זבחים מ"ז; חולין י"ג):
6with the intention that it be eaten on the day you slaughter it and on the next day. Anything left over until the third day must be burned in fire.		ובְּי֧וֹם זִבְחֲכֶ֛ם יֵֽאָכֵ֖ל וּמִמָּֽחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף:
בְּיוֹם זִבְחֲכֶם יֵֽאָכֵל - (lit.) On the day you slaughter it must be eaten - i.e., when you slaughter it, slaughter it with the intention to eat it within the time that I have already set for you.		בְּיוֹם זִבְחֲכֶם יֵֽאָכֵל. כְּשֶׁתִּזְבְּחוּהוּ תִּשְׁחֲטוּהוּ עַל מְנָת זְמַן זֶה שֶׁקָּבַעְתִּי לָכֶם כְּבָר:
7If it is eaten on the third day, it is contemptible; it will not be accepted as valid.		זוְאִ֛ם הֵֽאָכֹ֥ל יֵֽאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵֽרָצֶֽה:
וְאִם הֵֽאָכֹל יֵֽאָכֵל וגו' - (lit.) And if it is eaten… Since this verse cannot refer to slaughtering a sacrifice with the intent to eat it outside its prescribed time, for that has already been stated – “If the slaughterer articulates his intent that some of the flesh of his peace-promoting feast-offering be eaten on the third day, the offering will not be accepted” 8 – apply it instead to slaughtering a sacrifice with the intent to eat it outside its prescribed place. I might think eating such a sacrifice incurs the penalty of excision; Scripture therefore states there, regarding a sacrifice slaughtered with the intent to eat it outside its prescribed time: “and the person who eats of it will bear his sin” – one who eats “of it” is liable, but not one who eats of a similarly disqualified sacrifice. This excludes from excision one who eats of a sacrifice that was slaughtered with the intent to eat it outside its prescribed place.		וְאִם הֵֽאָכֹל יֵֽאָכֵל וגו'. אִם אֵינוֹ עִנְיָן לְחוּץ לִזְמַנּוֹ, שֶׁהֲרֵי כְבָר נֶאֱמַר וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר זֶבַח שְׁלָמָיו וְגוֹ' (ויקרא ז'), תְּנֵהוּ עִנְיָן לְחוּץ לִמְקוֹמוֹ; יָכוֹל יִהְיוּ חַיָּבִין כָּרֵת עַל אֲכִילָתוֹ, תַּלְמוּד לוֹמָר וְהַנֶּפֶשׁ הָאֹכֶלֶת מִמֶּנּוּ עֲוֹנָהּ תִּשָּׂא, "מִמֶּנּוּ" וְלֹא מֵחֲבֵרוֹ, יָצָא הַנִּשְׁחָט בְּמַחֲשֶׁבֶת חוּץ לִמְקוֹמוֹ (זבחים כ"ח):
פִּגּוּל - means contemptible, as in: “and their vessels contain contemptible broth (מְרַק פִּגֻּלִים).” 9		פִּגּוּל. מְתֹעָב, כְּמוֹ וּמְרַק פִּגֻּלִים כְּלֵיהֶם (ישעיהו ס"ה):
8Whoever eats it will bear his sin, because he has profaned what is holy to God. That person will be cut off from his people.		חוְאֹֽכְלָיו֙ עֲו‍ֹנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ יְהוָֹ֖ה חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
וְאֹֽכְלָיו עונו יִשָּׂא - Whoever eats it will bear his sin. This verse is speaking about sacrificial meat that was left over beyond its prescribed time, but one does not incur excision for the offense stated in the previous verse, i.e., eating a sacrifice slaughtered with the intent to eat it outside its prescribed place, for Scripture has already excluded this, as explained there. This verse must therefore be speaking about sacrificial meat left over beyond its prescribed time. In Tractate Keritot 10 this is derived by means of an analogy.		וְאֹֽכְלָיו עונו יִשָּׂא. בְּנוֹתָר גָּמוּר הַכָּתוּב מְדַבֵּר, וְאֵינוֹ עָנוּשׁ כָּרֵת עַל הַנִּשְׁחָט חוּץ לִמְקוֹמוֹ, שֶׁכְּבָר מִעֲטוֹ הַכָּתוּב, וְזֶה בְּנוֹתָר גָּמוּר מְדַבֵּר, וּבְמַסֶּכֶת כָּרֵתוֹת (דף ה'), לְמָדוּהוּ מִגְּזֵרָה שָׁוָה:
9When you reap the harvest of your land, you must not fully reap the last corner of your field. Nor may you gather the gleanings of your harvest that fall from your hand.		טוּבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָֽׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט:
לֹא תְכַלֶּה פְּאַת שָֽׂדְךָ - You must not fully [reap] the corner of your field - i.e., one must leave over a corner at the end of his field.		לֹא תְכַלֶּה פְּאַת שָֽׂדְךָ. שֶׁיַּנִּיחַ פֵּאָה בְסוֹף שָׂדֵהוּ (עי' ספרא):
וְלֶקֶט קְצִֽירְךָ - means: stalks that fall down during the reaping, one or two at a time, but three together are not considered לֶקֶט, i.e., forbidden to gather.		וְלֶקֶט קְצִֽירְךָ. שִׁבֳּלִים הַנּוֹשְׁרִים בִּשְׁעַת קְצִירָה, אַחַת אוֹ שְׁתַּיִם, אֲבָל שָׁלוֹשׁ אֵינָן לֶקֶט (פאה פ"ו):
10You must not glean the young grapes of your vineyard. Nor may you collect the fallen individual grapes of your vineyard. You must leave them for the poor and the convert; I am God, your God.		יוְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
לֹא תְעוֹלֵל - means: do not take its undeveloped clusters, which can be distinguished as follows: What are undeveloped clusters? Any cluster that has neither a shoulder (כָּתֵף) nor a dangling portion (נָטֵף).		לֹא תְעוֹלֵל. לֹא תִטֹּל עוֹלֵלוֹת שֶׁבָּהּ, וְהֵן נִכָּרוֹת; אֵיזֶהוּ עוֹלֵלוֹת? כֹּל שֶׁאֵין לוֹ לֹא כָתֵף וְלֹא נָטֵף (ספרא):
וּפֶרֶט כַּרְמְךָ - means the individual grapes that fall during the grape-harvest.		וּפֶרֶט כַּרְמְךָ. גַּרְגְּרֵי עֲנָבִים הַנּוֹשְׁרִים בִּשְׁעַת בְּצִירָה:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - a judge who exacts punishment, and for transgressing these commandments I demand none other than your souls as retribution, as it says: “Do not steal from the poor…for God will plead their cause….” 11		אֲנִי ה' אֱלֹֽהֵיכֶֽם. דַּיָּן לִפָּרַע; וְאֵינִי גוֹבֶה מִכֶּם אֶלָּא נְפָשׁוֹת, שֶׁנֶּאֱמַר אַל תִּגְזָל דָּל וְגוֹ' כִּי ה' יָרִיב רִיבָם וְגוֹ' (משלי כ"ב):
11You must not steal. You must not falsely deny a claim. You must not lie to one another.		יאלֹ֖א תִּגְנֹ֑בוּ וְלֹֽא־תְכַֽחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּֽעֲמִיתֽוֹ:
לֹא תִּגְנֹבוּ - You must not steal. This is the prohibition of stealing money, but the phrase לֹא תִגְנֹב 12 written in the Ten Commandments is the prohibition of kidnapping people. This is deduced from its context, as kidnapping is a matter incurring the penalty of death by sentence of the court like the other prohibitions in that verse.		לֹא תִּגְנֹבוּ. אַזְהָרָה לְגוֹנֵב מָמוֹן, אֲבָל לֹא תִגְנֹב שֶׁבַּעֲשֶׂרֶת הַדִּבְּרוֹת אַזְהָרָה לְגוֹנֵב נְפָשׁוֹת, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ — דָּבָר שֶׁחַיָּבִין עָלָיו מִיתַת בֵּית דִּין:
וְלֹֽא־תְכַֽחֲשׁוּ - You must not falsely deny a claim. From the fact that it says וְכִחֶשׁ בָּהּ “and he denied it” 13 – for which one pays the principal and an additional fifth – we have learned only the penalty for denial. From where do we know the corresponding prohibition? From the fact that Scripture states here: “you must not falsely deny a claim.”		וְלֹֽא־תְכַֽחֲשׁוּ. לְפִי שֶׁנֶּאֱמַר (ויקרא ה'), וְכִחֶשׁ בָּהּ מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ, לָמַדְנוּ עֹנֶשׁ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמָר וְלֹא תְכַחֲשׁוּ:
וְלֹֽא־תְשַׁקְּרוּ - You must not lie. From the fact that it says: “and he swore falsely” 14 – for which he must pay the principal and an additional fifth – we have learned only the penalty for swearing falsely. From where do we know the corresponding prohibition? From the fact that Scripture states here: “You must not lie.”		וְלֹֽא־תְשַׁקְּרוּ. לְפִי שֶׁנֶּאֱמַר (שם), וְנִשְׁבַּע עַל שָׁקֶר יְשַׁלֵּם קֶרֶן וְחֹמֶשׁ, לָמַדְנוּ עֹנֶשׁ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמָר וְלֹא תְשַׁקְּרוּ:
לֹא תִּגְנֹבוּ וְלֹֽא־תְכַֽחֲשׁוּ וְלֹֽא־תְשַׁקְּרוּ וְלֹֽא־תשבעו - You must not steal. You must not falsely deny a claim. You must not lie…You must not swear [falsely]. The sequence of these prohibitions teaches us that if you have stolen, you will end up denying it, and then you will end up lying to back up the denial, and ultimately you will swear falsely.		לֹא תִּגְנֹבוּ וְלֹֽא־תְכַֽחֲשׁוּ וְלֹֽא־תְשַׁקְּרוּ וְלֹֽא־תשבעו. אִם גָּנַבְתָּ סוֹפְךָ לְכַחֵשׁ, סוֹפְךָ לְשַׁקֵּר, סוֹפְךָ לִשָּׁבַע לַשֶּׁקֶר:
12You must not swear falsely by My Name, thereby profaning the Name of your God; I am God.		יבוְלֹֽא־תִשָּֽׁבְע֥וּ בִשְׁמִ֖י לַשָּׁ֑קֶר וְחִלַּלְתָּ֛ אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
וְלֹֽא־תִשָּֽׁבְעוּ בִשְׁמִי - You must not swear [falsely] by My Name. Why is this stated? Since it says: “You must not swear by the Name of God, your God, in vain,” 15 I might think that this means that one is liable only for swearing by the Unique Name. From where do we know to include in this prohibition all appellations of God? From the fact that Scripture states: “You must not swear falsely by My Name,” implying any Name that I have.		וְלֹֽא־תִשָּֽׁבְעוּ בִשְׁמִי. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא (שמות כ'), יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל שֵׁם הַמְיֻחָד, מִנַּיִן לְרַבּוֹת כָּל הַכִּנּוּיִין? תַּלְמוּד לוֹמָר וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר — כָּל שֵׁם שֶׁיֵּשׁ לִי (ספרא):
13You must not oppress your fellow. You must not rob. The hired day-worker’s wage must not remain with you through the night until morning.		יגלֹא־תַֽעֲשֹׁ֥ק אֶת־רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־בֹּֽקֶר:
לֹא־תַֽעֲשֹׁק - You must not oppress. This refers to one who withholds the wages of a hired worker.		לֹא־תַֽעֲשֹׁק. זֶה הַכּוֹבֵשׁ שְׂכַר שָׂכִיר (בבא מציעא ס"א):
לֹא־תָלִין - It must not remain through the night. This is a feminine third-person form, referring to the wages.		לֹא־תָלִין. לְשׁוֹן נְקֵבָה, מוּסָב עַל הַפְּעוּלָה:
עַד־בֹּֽקֶר - Until morning. This verse is speaking about a worker hired for the daytime, who ends work at sunset. Therefore, the time for him to receive his wages is the entire night. Elsewhere, it says: “the sun must not set on his wage.” 16 That verse speaks of a worker hired for the night, who finishes his work at dawn. Therefore, the time for him to receive his wages is the entire day, since the Torah gave the employer a full day- or night-period to find money for payment.		עַד־בֹּֽקֶר. בִּשְׂכִיר יוֹם הַכָּתוּב מְדַבֵּר, שֶׁיְּצִיאָתוֹ מִשֶּׁשָּׁקְעָה חַמָּה, לְפִיכָךְ זְמַן גִּבּוּי שְׂכָרוֹ כָּל הַלָּיְלָה, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ (דברים כ"ד), מְדַבֵּר בִּשְֹכִיר לַיְלָה, שֶׁהַשְׁלָמַת פְּעֻלָּתוֹ מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, לְפִיכָךְ זְמַן גִּבּוּי שְׂכָרוֹ כָּל הַיּוֹם, לְפִי שֶׁנָּתְנָה תוֹרָה זְמַן לְבַעַל הַבַּיִת עוֹנָה לְבַקֵּשׁ מָעוֹת (בבא מציעא ק"י):
14You must not curse a deaf person. You must not place an obstacle before a blind person. You must fear your God; I am God.		ידלֹֽא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל וְיָרֵ֥אתָ מֵֽאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה:
לֹֽא־תְקַלֵּל חֵרֵשׁ - You must not curse a deaf person. From here, I know only that one may not curse a deaf person. From where do I know to include any person in this prohibition? From the fact that Scripture states elsewhere: “nor may you curse…of your people.” 17 If so, why is a deaf person stated specifically? In order to teach us that just as a deaf person is alive even though he cannot hear the curse, so does the prohibition apply only to anyone who is alive. This excludes a dead person, who is no longer alive.		לֹֽא־תְקַלֵּל חֵרֵשׁ. אֵין לִי אֶלָּא חֵרֵשׁ, מִנַּיִן לְרַבּוֹת כָּל אָדָם? תַּלְמוּד לוֹמָר בְּעַמְּךָ לֹא תָאֹר (שמות כ"ב), אִם כֵּן לָמָּה נֶאֱמַר חֵרֵשׁ? מַה חֵרֵשׁ מְיֻחָד שֶׁהוּא בַחַיִּים, אַף כָּל שֶׁהוּא בַחַיִּים, יָצָא הַמֵּת שֶׁאֵינוֹ בַחַיִּים (ספרא):
וְלִפְנֵי עִוֵּר לֹֽא־תִתֵּן מכשול - You must not place an obstacle before a blind person - i.e., before one who is “blind” in the sense of being unaware of the issues in a particular situation, meaning: do not give such a person advice motivated by any consideration other than to benefit him. Do not say to him, “Sell your field and buy yourself a donkey” if you are intending to manipulate him so that you can buy the field from him.		וְלִפְנֵי עִוֵּר לֹֽא־תִתֵּן מכשול. לִפְנֵי הַסּוּמָא בְדָבָר לֹא תִתֵּן עֵצָה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, אַל תֹּאמַר מְכֹר שָׂדְךָ וְקַח לְךָ חֲמוֹר, וְאַתָּה עוֹקֵף עָלָיו וְנוֹטְלָהּ הֵימֶנּוּ (שם):
וְיָרֵאתָ מֵֽאֱלֹהֶיךָ - You must fear your God. Since people have no means of ascertaining this matter – i.e., whether this person’s intention was for good (i.e., to benefit the other person) or for bad (i.e., with ulterior motives), and he may excuse himself by lying, saying, “I intended it for the good” – it says here: “you must fear your God,” who knows your thoughts. Similarly, regarding any act that is solely the province of the one performing it, in that other people are unaware of its intention, it also says: “you must fear your God.”		וְיָרֵאתָ מֵֽאֱלֹהֶיךָ. לְפִי שֶׁהַדָּבָר הַזֶּה אֵינוֹ מָסוּר לַבְּרִיּוֹת לֵידַע אִם דַּעְתּוֹ שֶׁל זֶה לְטוֹבָה אוֹ לְרָעָה, וְיָכוֹל לְהִשָּׁמֵט וְלוֹמַר לְטוֹבָה נִתְכַּוַּנְתִּי, לְפִיכָךְ נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ הַמַּכִּיר מַחְשְׁבוֹתֶיךָ; וְכֵן כָּל דָּבָר הַמָּסוּר לְלִבּוֹ שֶׁל אָדָם הָעוֹשֵׂהוּ וְאֵין שְׁאָר הַבְּרִיּוֹת מַכִּירוֹת בּוֹ, נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ:

Footnotes

Keritot 5a.

Proverbs 22:22-23.

Fifth Portion

Vayikra (Leviticus) Chapter 19

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.		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,” 1 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 ….” 2		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'):
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.”		לֹא־תִשָּׂא פְנֵי־דָל. שֶׁלֹּא תֹאמַר עָנִי הוּא זֶה, וְהֶעָשִׁיר חַיָּב לְפַרְנְסוֹ, אֲזַכֶּנּוּ בַדִּין וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת (ספרא):
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.”		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:
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.		בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶֽךָ. כְּמַשְׁמָעוֹ; דָּבָר אַחֵר: הֱוֵי דָן אֶת חֲבֵרְךָ לְכַף זְכוּת (שבועות ל'):
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.		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,” 3 whereas other synonyms for slander are not expressed by הֲלִיכָה “going,” e.g., מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ “one who slanders his friend in secret,” 4 לָשׁוֹן רְמִיָּה “a cunning tongue,” 5 לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת “a tongue that speaks arrogantly.” 6 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, 7 which means: “he spied out cunningly, speaking badly of me”; and also: לֹא רָגַל עַל לְשֹׁנוֹ “he did not slander with his tongue.” 8 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”; 9 and אֲכַל בֵּהּ קֻרְצָא בֵּי מַלְכָּא “he slandered him in the king’s palace.” 10 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,” 11 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.		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:
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.		לֹֽא־תַֽעֲמֹד עַל־דַּם רֵעֶךָ. לִרְאוֹת בְּמִיתָתוֹ וְאַתָּה יָכוֹל לְהַצִּילוֹ, כְּגוֹן טוֹבֵעַ בַּנָּהָר וְחַיָּה אוֹ לִיסְטִים בָּאִים עָלָיו (סנהדרין ע"ג):
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.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר, וְנֶאֱמָן לִפָּרַע:
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.		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.		וְלֹֽא־תִשָּׂא עָלָיו חֵֽטְא. לֹא תַלְבִּין אֶת פָּנָיו בָּרַבִּים (עי' ספרא):
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.		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.		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):
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.		וְאָֽהַבְתָּ לְרֵֽעֲךָ כָּמוֹךָ. אָמַר רַבִּי עֲקִיבָא זֶה כְּלָל גָּדוֹל בַּתּוֹרָה (ספרא):
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.		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.		אֶת־חֻקֹּתַי תִּשְׁמֹרוּ. וְאֵלּוּ הֵן: בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם וְגוֹ'; חֻקִּים — אֵלּוּ גְזֵרַת מֶלֶךְ שֶׁאֵין טַעַם לַדָּבָר:
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,” 12 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,” 13 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.		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:
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.		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.		נֶֽחֱרֶפֶת לְאִישׁ. מְיֻעֶדֶת וּמְיֻחֶדֶת לְאִישׁ, וְאֵינִי יוֹדֵעַ לוֹ דִמְיוֹן בַּמִּקְרָא; וּבְשִׁפְחָה כְנַעֲנִית חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חֹרִין הַמְאֹרֶסֶת לְעֶבֶד עִבְרִי שֶׁמֻּתָּר בְּשִׁפְחָה הַכָּתוּב מְדַבֵּר:
וְהָפְדֵּה לֹא נִפְדָּתָה - means she was partially redeemed but not fully redeemed, and “redemption” stated without further qualification refers to monetary redemption.		וְהָפְדֵּה לֹא נִפְדָּתָה. פְּדוּיָה וְאֵינָהּ פְּדוּיָה, וּסְתָם פִּדְיוֹן בְּכֶסֶף:
אוֹ חֻפְשָׁה - Nor [has] freedom [been granted her] - by means of a document of release.		אוֹ חֻפְשָׁה. בִּשְׁטָר (ספרא):
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 14 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”)….” 15		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):
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.		כִּֽי־לֹא חֻפְשָׁה. לְפִיכָךְ אֵין חַיָּב עָלֶיהָ מִיתָה, שֶׁאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין, הָא אִם חֻפְּשָׁה קִדּוּשֶׁיהָ קִדּוּשִׁין וְחַיָּב מִיתָה (ספרא):
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.		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.		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.		וְנִסְלַח לוֹ מֵֽחַטָּאתוֹ אֲשֶׁר חָטָא. לְרַבּוֹת אֶת הַמֵּזִיד כַּשּׁוֹגֵג (ספרא):
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.		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.		וַֽעֲרַלְתֶּם עָרְלָתוֹ. וַאֲטַמְתֶּם אֲטִימָתוֹ — יְהֵא אָטוּם וְנִסְתָּם מִלֵּהָנוֹת מִמֶּנּוּ:
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.		שָׁלשׁ שָׁנִים יִֽהְיֶה לָכֶם עֲרֵלִים. מֵאֵימָתַי מוֹנֶה לוֹ? מִשְּׁעַת נְטִיעָתוֹ; יָכוֹל אִם הִצְנִיעוֹ, לְאַחַר שָׁלוֹשׁ שָׁנִים יְהֵא מֻתָּר, תַּלְמוּד לוֹמָר יִהְיֶה — בַּהֲוָיָתוֹ יְהֵא (ספרא):
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.		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”; 16 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.		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):
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.		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.”		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):
אֲנִי ה' - I am God. I am God who promises that this will occur, and who may be relied upon to fulfill My promise.		אֲנִי ה'. אֲנִי ה' הַמַּבְטִיחַ עַל כָּךְ וְנֶאֱמָן לִשְׁמֹר הַבְטָחָתִי:
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.		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: 17 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.		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:
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.		לֹא תְנַֽחֲשׁוּ. כְּגוֹן אֵלּוּ הַמְנַחֲשִׁין בְּחֻלְדָּה וּבְעוֹפוֹת, פִּתּוֹ נָפְלָה מִפִּיו, צְבִי הִפְסִיקוֹ בַדֶּרֶךְ (ספרא):
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.”		וְלֹא תְעוֹנֵֽנוּ. לְשׁוֹן עוֹנוֹת וְשָׁעוֹת, שֶׁאוֹמֵר יוֹם פְּלוֹנִי יָפֶה לְהַתְחִיל מְלָאכָה, שָׁעָה פְלוֹנִית קָשָׁה לָצֵאת (סנהדרין ס"ה):
27You must not round off the hair of the corner of your head. You must not destroy any edge of your beard.		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.		לֹא תַקִּפוּ פְּאַת רֹֽאשְׁכֶם. זֶה הַמַּשְׁוֶה צְדָעָיו לַאֲחוֹרֵי אָזְנוֹ וּלְפַדַּחְתּוֹ, וְנִמְצָא הֶקֵּף רֹאשׁוֹ עָגֹל סָבִיב, שֶׁעַל אֲחוֹרֵי אָזְנָיו עִקְּרֵי שְׂעָרוֹ לְמַעְלָה מִצְּדָעָיו הַרְבֵּה:
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.		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'):
28You must not make cuts in your flesh for a person who died. You may not etch a tattoo on yourselves; I am God.		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.		וְשֶׂרֶט לָנֶפֶשׁ. כֵּן דַּרְכָּן שֶׁל אֱמוֹרִיִּים לִהְיוֹת מְשָׂרְטִין בְּשָֹרָם כְּשֶׁמֵּת לָהֶם מֵת:
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.		וּכְתֹבֶת קַֽעֲקַע. כְּתָב מְחֻקֶּה וְשָׁקוּעַ שֶׁאֵינוֹ נִמְחָק לְעוֹלָם שֶׁמְּקַעְקְעוֹ בְּמַחַט וְהוּא מַשְׁחִיר לְעוֹלָם:
קַֽעֲקַע - This is a term similar to: וְהוֹקַע אוֹתָם “and hang them”; 18 and: וְהוֹקַעֲנוּם “and we will hang them,” 19 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.		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:
29You must not defile your daughter by making her a prostitute, lest the land “engage in prostitution” and the land be filled with immorality.		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.		אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ. בְּמוֹסֵר בִּתּוֹ פְנוּיָה לְבִיאָה שֶׁלֹּא לְשֵׁם קִדּוּשִׁין (סנהדרין ע"ו):
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….” 20		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'):
30You must observe My Sabbaths. You must revere My Sanctuary; I am God.		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.		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):
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.		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.		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):
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.		אַל־תְּבַקְשׁוּ. לִהְיוֹת עֲסוּקִים בָּם, שֶׁאִם תַּעַסְקוּ בָם, אַתֶּם מִטַּמְּאִין לְפָנַי וַאֲנִי מְתַעֵב אֶתְכֶם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God. Know whom you are substituting for whom!		אֲנִי ה' אֱלֹֽהֵיכֶֽם. דְּעוּ אֶת מִי אַתֶּם מַחֲלִיפִין בְּמִי (ספרא):
32You must rise before an elderly person, and you must respect a person who is elderly. You must fear your God; I am God.		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.		מִפְּנֵי שֵׂיבָה תָּקוּם. יָכוֹל זָקֵן אַשְׁמַאי, תַּלְמוּד לוֹמָר זָקֵן, אֵין זָקֵן אֶלָּא שֶׁקָּנָה חָכְמָה (קידושין ל"ב):
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.”		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):

Footnotes

Berachot 58a.

Mo’ed Katan 12b.

Keritot 11a.

Deuteronomy 28:58-59.

Sanhedrin 63a.

2 Samuel 21:6.

Sixth Portion

Vayikra (Leviticus) Chapter 19

33When a convert dwells with you in your land, you must not taunt him.		לגוְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ:
לֹא תוֹנוּ - You must not (lit.) abuse. This refers here to verbal abuse. Do not tell him: “Yesterday you were an idolater, and now you attempt to study Torah given by the Almighty’s word!”		לֹא תוֹנוּ. אוֹנָאַת דְּבָרִים; לֹא תֹאמַר לוֹ אֶמֶשׁ הָיִיתָ עוֹבֵד עֲבוֹדָה זָרָה וְעַכְשָׁו אַתָּה בָא לִלְמֹד תּוֹרָה שֶׁנִּתְּנָה מִפִּי הַגְּבוּרָה (בבא מציעא נ"ח):
34The convert who dwells with you must be treated as a native from among you, and you must love him as you love yourself, for you were strangers in Egypt; I am God, your God.		לדכְּאֶזְרָ֣ח מִכֶּם֩ יִֽהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר \| הַגָּ֣ר אִתְּכֶ֗ם וְאָֽהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
כִּֽי־גֵרִים הֱיִיתֶם - For you were strangers - i.e., do not accuse another of a defect you yourself possess.		כִּֽי־גֵרִים הֱיִיתֶם. מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרְךָ (שם נ"ט):
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - I am your God and his God.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. אֱלֹהֶיךָ וֵאלֹהָיו אֲנִי:
35You must not commit a perversion of justice with regard to measures of length, area, weight, or liquid or dry volume.		להלֹא־תַֽעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה:
לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט - You must not commit a perversion of justice. If this refers literally to litigation, has it not already been said: לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט “You must commit no injustice in judgment”? 1 What, then, is the “justice” stated here? It relates to “measures of length and area, weight, and volume.” This teaches us that the person who measures is called a judge, for if he falsifies a measure, it is considered as if he corrupts justice, and because of this, he is likewise called unjust, hateful, loathsome, condemned to destruction, and an abomination, and he brings about the five things that are stated with regard to a corrupt judge: He defiles the land, profanes God’s Name, causes the Divine Presence to depart, causes the Israelites to fall by the sword, and causes them to be exiled from their land.		לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט. אִם לְדִין, הֲרֵי כְּבָר נֶאֱמַר לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט (פסוק ט"ו), וּמַהוּ מִשְׁפָּט הַשָּׁנוּי כָּאן? הוּא הַמִּדָּה וְהַמִּשְׁקָל וְהַמְּשׂוּרָה, מְלַמֵּד שֶׁהַמּוֹדֵד נִקְרָא דַיָּן, שֶׁאִם שִׁקֵּר בַּמִּדָּה הֲרֵי הוּא כִמְקַלְקֵל אֶת הַדִּין, וְקָרוּי עַוָּל, שָׂנאוּי וּמְשֻׁקָּץ, חֵרֶם וְתוֹעֵבָה, וְגוֹרֵם לַחֲמִשָּׁה דְבָרִים הָאֲמוּרִים בַּדַּיָּן — מְטַמֵּא אֶת הָאָרֶץ, וּמְחַלֵּל אֶת הַשֵּׁם, וּמְסַלֵּק אֶת הַשְּׁכִינָה, וּמַפִּיל אֶת יִשְׂרָאֵל בַּחֶרֶב, וּמַגְלֶה אוֹתָם מֵאַרְצָם (ספרא):
בַּמִּדָּה - To measures. This denotes measuring land.		בַּמִּדָּה. זוֹ מִדַּת הָאָרֶץ (שם):
בַּמִּשְׁקָל - Weight. Understand this according to its literal meaning.		בַּמִּשְׁקָל. כְּמַשְׁמָעוֹ:
וּבַמְּשׂוּרָֽה - Or volume. This refers to liquid measure.		וּבַמְּשׂוּרָֽה. הִיא מִדַּת הַלַּח וְהַיָּבֵשׁ (בבא מציעא ס"א):
36You must have accurate scales, accurate weights, an accurate container holding an ephah, and an accurate container holding a hin. I am God, your God, who brought you out of Egypt.		לומֹ֧אזְנֵי צֶ֣דֶק אַבְנֵי־צֶ֗דֶק אֵ֥יפַת צֶ֛דֶק וְהִ֥ין צֶ֖דֶק יִֽהְיֶ֣ה לָכֶ֑ם אֲנִי֙ יְהוָֹ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
אַבְנֵי־צֶדֶק - These are the stone weights that one uses to weigh on scales.		אַבְנֵי־צֶדֶק. הֵם הַמִּשְׁקוֹלוֹת שֶׁשּׁוֹקְלִין כְּנֶגְדָּן:
אֵיפַת - This is dry measure.		אֵיפַת. הִיא מִדַּת הַיָּבֵשׁ:
וְהִין - This is liquid measure.		וְהִין. זוֹ הִיא מִדַּת הַלַּח:
אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם - Who brought you out - for this purpose. Another explanation: I discerned in Egypt between the drop of semen that formed a firstborn and the drop that did not form a firstborn, in order to determine who was to be smitten in the plague of the firstborn, so I may similarly be relied upon to punish one who buries his weights in salt to alter them and cheat people who are unaware of it.		אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם. עַל מְנָת כֵּן; דָּבָר אַחֵר אֲנִי הִבְחַנְתִּי בְּמִצְרַיִם בֵּין טִפָּה שֶׁל בְּכוֹר לְטִפָּה שֶׁאֵינָהּ שֶׁל בְּכוֹר, וַאֲנִי הַנֶּאֱמָן לִפָּרַע מִמִּי שֶׁטּוֹמֵן מִשְׁקְלוֹתָיו בַּמֶּלַח לְהוֹנוֹת אֶת הַבְּרִיּוֹת שֶׁאֵין מַכִּירִין בָּהֶם (בבא מציעא ס"א):
37You must safeguard all My rules and all My ordinances and fulfill them; I am God.’”		לזוּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהוָֹֽה:

Vayikra (Leviticus) Chapter 20

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“You must tell the Israelites: ‘Any individual Israelite or any convert who dwells among the nation of Israel who hands over any of his offspring to Molech must be put to death. The people of the land must pelt him with stones.		בוְאֶל־בְּנֵ֣י יִשְׂרָאֵל֘ תֹּאמַר֒ אִ֣ישׁ אִישׁ֩ מִבְּנֵ֨י יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר \| הַגָּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יִתֵּ֧ן מִזַּרְע֛וֹ לַמֹּ֖לֶךְ מ֣וֹת יוּמָ֑ת עַ֥ם הָאָ֖רֶץ יִרְגְּמֻ֥הוּ בָאָֽבֶן:
וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר - (lit.) And to the Israelites you must say - the punishments for the prohibitions stated at the end of parashat Acharei.		וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר. עוֹנְשִׁין עַל הָאַזְהָרוֹת:
מוֹת יוּמָת - Must be put to death - by the court; and if the court does not have sufficient power to carry out the sentence, “the people of the land” must assist them.		מוֹת יוּמָת. בְּבֵית דִּין, וְאִם אֵין כֹּחַ בְּבֵית דִּין, עַם הָאָרֶץ מְסַיְּעִין אוֹתָן (ספרא):
עַם הָאָרֶץ - The people of the land - i.e., the people for whose sake the land (i.e., the entire earth) was created. Another explanation: The people who will possess the land of Israel through observing these commandments.		עַם הָאָרֶץ. עַם שֶׁבְּגִינוֹ נִבְרֵאת הָאָרֶץ, עַם שֶׁעֲתִידִין לִירַשׁ הָאָרֶץ עַל יְדֵי מִצְווֹת הַלָּלוּ (שם):
3I will set My attention upon that man, and I will cut him off from amid his people because he gave of his offspring to Molech, thereby defiling My holy people and profaning My holy Name.		גוַֽאֲנִ֞י אֶתֵּ֤ן אֶת־פָּנַי֙ בָּאִ֣ישׁ הַה֔וּא וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֣רֶב עַמּ֑וֹ כִּ֤י מִזַּרְעוֹ֙ נָתַ֣ן לַמֹּ֔לֶךְ לְמַ֗עַן טַמֵּא֙ אֶת־מִקְדָּשִׁ֔י וּלְחַלֵּ֖ל אֶת־שֵׁ֥ם קָדְשִֽׁי:
אֶתֵּן אֶת־פָּנַי - Will set (lit.) My face - means here: My attention; i.e., I will turn away from all My other occupations and occupy Myself only with him.		אֶתֵּן אֶת־פָּנַי. פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק בּוֹ (שם):
בָּאִישׁ - Upon [that] man - but not upon an entire community acting collectively, for an entire community is never punished with excision.		בָּאִישׁ. וְלֹא בַצִּבּוּר (שם), שֶׁאֵין כָּל הַצִּבּוּר נִכְרָתִין:
כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ - Because he gave of his offspring to Molech. Since it says: “one who passes his son or daughter through fire,” 2 from where do I know that the prohibition applies to passing his son’s son or his daughter’s son? From the fact that Scripture states here: “Because he gave of his offspring to Molech.” From where do I know that it applies also to illegitimate offspring? From the fact that Scripture states again: “when he gives of his offspring to Molech.” 3		כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ. לְפִי שֶׁנֶּאֱמַר מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ (דברים י"ח), בֶּן בְּנוֹ וּבֶן בִּתּוֹ מִנַּיִן? תַּלְמוּד לוֹמָר כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ, זֶרַע פָּסוּל מִנַּיִן? תַּלְמוּד לוֹמָר בְּתִתּוֹ מִזַּרְעוֹ לַמֹּלֶךְ (ספרא; סנהדרין ס"ד):
לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי - (lit.) So as to defile My Sanctuary - i.e., the community of Israel, who is sanctified to Me. The term מִקְדָּשִׁי is used here in a similar sense as in וְלֹא יְחַלֵּל אֶת מִקְדָּשַׁי “He must not desecrate My holy things,” 4 where it refers to sacrifices, not the Sanctuary.		לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי. אֶת כְּנֶסֶת יִשְׂרָאֵל שֶׁהִיא מְקֻדֶּשֶׁת לִי, כִּלְשׁוֹן וְלֹא יְחַלֵּל אֶת מִקְדָּשַׁי (ויקרא כ"א):
4If the people of the land ignore that man when he gives of his offspring to Molech, neglecting to put him to death,		דוְאִ֡ם הַעְלֵ֣ם יַעְלִ֩ימוּ֩ עַ֨ם הָאָ֜רֶץ אֶת־עֵֽינֵיהֶם֙ מִן־הָאִ֣ישׁ הַה֔וּא בְּתִתּ֥וֹ מִזַּרְע֖וֹ לַמֹּ֑לֶךְ לְבִלְתִּ֖י הָמִ֥ית אֹתֽוֹ:
וְאִם הַעְלֵם יַעְלִימוּ - If they ignore - the doubled verb implies: If they ignore one matter, they will ultimately ignore many matters; if the lesser Sanhedrin ignores, the great Sanhedrin will also ultimately ignore.		וְאִם הַעְלֵם יַעְלִימוּ. אִם הֶעְלִימוּ בְּדָבָר אֶחָד, סוֹף שֶׁיַּעְלִימוּ בִדְבָרִים הַרְבֵּה; אִם הֶעְלִימוּ סַנְהֶדְרֵי קְטַנָּה, סוֹף שֶׁיַּעְלִימוּ סַנְהֶדְרֵי גְדוֹלָה (ספרא):
5I will set My attention upon that man and upon his family. I will cut off from amid their people him and all who stray after the Molech-worshiper by themselves straying after the cult of Molech.		הוְשַׂמְתִּ֨י אֲנִ֧י אֶת־פָּנַ֛י בָּאִ֥ישׁ הַה֖וּא וּבְמִשְׁפַּחְתּ֑וֹ וְהִכְרַתִּ֨י אֹת֜וֹ וְאֵ֣ת \| כָּל־הַזֹּנִ֣ים אַֽחֲרָ֗יו לִזְנ֛וֹת אַֽחֲרֵ֥י הַמֹּ֖לֶךְ מִקֶּ֥רֶב עַמָּֽם:
וּבְמִשְׁפַּחְתּוֹ - And upon his family. Rabbi Shimon said: But what did his family do to sin? This is only said in order to teach you that there is no family in which there is a tax-collector that is not all considered tax-collectors, for they all cover up for him, and are thus implicated in his dishonesty.		וּבְמִשְׁפַּחְתּוֹ. אָמַר רַבִּי שִׁמְעון וכִי מִשְׁפָּחָה מֶה חָטְאָה? אֶלָּא לְלַמֶּדְךָ שֶׁאֵין לְךָ מִשְׁפָּחָה שֶׁיֵּשׁ בָּהּ מוֹכֵס שֶׁאֵין כֻּלָּם מוֹכְסִין — שֶׁכֻּלָּן מְחַפִּין עָלָיו (ספרא; שבועות ל"ט):
וְהִכְרַתִּי אֹתוֹ - I will cut him off. Why is this mentioned? The answer is that since it says: “and upon his family,” I might have thought that the entire family incurs excision. Scripture therefore states: אֹתוֹ “him” – he will be cut off, but the entire family is not cut off, but punished with suffering.		וְהִכְרַתִּי אֹתוֹ. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר ובמשפחתו יָכוֹל יִהְיוּ כָל הַמִּשְׁפָּחָה בְּהִכָּרֵת, תַּלְמוּד לוֹמָר אֹתוֹ — אוֹתוֹ בְּהִכָּרֵת וְלֹא כָל הַמִּשְׁפָּחָה בְּהִכָּרֵת אֶלָּא בְּיִסּוּרִין (שם):
לִזְנוֹת אַֽחֲרֵי הַמֹּלֶךְ - By straying after Molech. This additional phrase includes liability for worshiping other deities using the same rite as Molech-worship, even if they are not usually worshiped that way.		לִזְנוֹת אַֽחֲרֵי הַמֹּלֶךְ. לְרַבּוֹת שְׁאַר עֲבוֹדָה זָרָה שֶׁעֲבָדָהּ בְּכָךְ וַאֲפִלּוּ אֵין זוֹ עֲבוֹדָתָהּ (ספרא):
6Regarding the person who practices spirit-divination or yadu’a-divination, thus straying after them, I will set My attention upon that person, and I will cut him off from amid his people.		ווְהַנֶּ֗פֶשׁ אֲשֶׁ֨ר תִּפְנֶ֤ה אֶל־הָֽאֹבֹת֙ וְאֶל־הַיִּדְּעֹנִ֔ים לִזְנֹ֖ת אַֽחֲרֵיהֶ֑ם וְנָֽתַתִּ֤י אֶת־פָּנַי֙ בַּנֶּ֣פֶשׁ הַהִ֔וא וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֥רֶב עַמּֽוֹ:
7You must sanctify yourselves and be holy, for I am God, your God.		זוְהִ֨תְקַדִּשְׁתֶּ֔ם וִֽהְיִיתֶ֖ם קְדשִׁ֑ים כִּ֛י אֲנִ֥י יְהוָֹ֖ה אֱלֹֽהֵיכֶֽם:
וְהִתְקַדִּשְׁתֶּם - You must sanctify yourselves - this refers to keeping totally distanced from idolatry.		וְהִתְקַדִּשְׁתֶּם. זוֹ פְּרִישׁוּת עֲבוֹדָה זָרָה (שם):

Footnotes

Seventh Portion

Vayikra (Leviticus) Chapter 20

8You must safeguard My rules and fulfill them; I am God, who sanctifies you.		ח וּשְׁמַרְתֶּם֙ אֶת־חֻקֹּתַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֥י יְהוָֹ֖ה מְקַדִּשְׁכֶֽם:
9For any man who curses his father or mother must be put to death. He cursed his father or his mother; the shedding of his blood is his own fault.		טכִּי־אִ֣ישׁ אִ֗ישׁ אֲשֶׁ֨ר יְקַלֵּ֧ל אֶת־אָבִ֛יו וְאֶת־אִמּ֖וֹ מ֣וֹת יוּמָ֑ת אָבִ֧יו וְאִמּ֛וֹ קִלֵּ֖ל דָּמָ֥יו בּֽוֹ:
אָבִיו וְאִמּוֹ קִלֵּל - He cursed his father or his mother. This apparent repetition is added to include the case of someone cursing his parents after their death.		אָבִיו וְאִמּוֹ קִלֵּל. לְרַבּוֹת לְאַחַר מִיתָה (שם; סנהדרין פ"ה):
דָּמָיו בּֽוֹ - [The shedding of] his blood is his own fault. This refers to the death penalty by stoning, and this is its meaning wherever the expressions דָּמָיו בּוֹ or דְּמֵיהֶם בָּם are mentioned. We derive this from the case of a spirit-diviner and a yadu’a-diviner, about which it says: “the people must pelt them with stones; the shedding of their blood is their own fault.” 1 The simple meaning of the verse is as in the expression: דָּמוֹ בְרֹאשׁוֹ 2 – i.e., no one apart from himself is punished for his death, for he alone was the cause of himself being killed.		דָּמָיו בּֽוֹ. זוֹ סְקִילָה, וְכֵן כָּל מָקוֹם שֶׁנֶּאֱמַר דָּמָיו בּוֹ, דְּמֵיהֶם בָּם; וְלָמַדְנוּ מֵאוֹב וְיִדְּעוֹנִי, שֶׁנֶּאֱמַר בָּהֶם בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם (ספרא; כריתות ה'). וּפְשׁוּטוֹ שֶׁל מִקְרָא, כְּמוֹ דָּמוֹ בְרֹאשׁוֹ (יהושע ב') — אֵין נֶעֱנָשׁ עַל מִיתָתוֹ אֶלָּא הוּא, שֶׁהוּא גָרַם לְעַצְמוֹ שֶׁיֵּהָרֵג:
10Regarding a man who commits adultery with another man’s wife, committing adultery with the wife of his fellow Israelite, the adulterer and the adulteress must be put to death.		יוְאִ֗ישׁ אֲשֶׁ֤ר יִנְאַף֙ אֶת־אֵ֣שֶׁת אִ֔ישׁ אֲשֶׁ֥ר יִנְאַ֖ף אֶת־אֵ֣שֶׁת רֵעֵ֑הוּ מֽוֹת־יוּמַ֥ת הַנֹּאֵ֖ף וְהַנֹּאָֽפֶת:
וְאִישׁ - And a man. This excludes a minor.		וְאִישׁ. פְּרָט לְקָטָן:
אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ - Who commits adultery with another man’s wife. This excludes the wife of a minor from the death penalty. From here we learn a general rule, namely, that a minor cannot legally marry. And for which kind of married woman do I hold you liable for the death penalty? –		אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ. פְּרָט לְאֵשֶׁת קָטָן, לִמְּדָנוּ שֶׁאֵין לְקָטָן קִדּוּשִׁין, וְעַל אֵיזוֹ אֵשֶׁת אִישׁ חִיַּבְתִּי לְךָ?
אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ - Committing adultery with the wife of his fellow. This excludes the wife of a non-Jew. From here we learn a general rule, namely, that a non-Jew can also not legally marry Jewish women.		אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ. פְּרָט לְאֵשֶׁת גּוֹי, לִמְּדָנוּ שֶׁאֵין קִדּוּשִׁין לְגוֹי (ספרא; סנהדרין נ"ב):
מֽוֹת־ימות הַנֹּאֵף וְהַנֹּאָֽפֶת - The adulterer and the adulteress must be put to death. Every time the death penalty is mentioned in the Torah without specification, it is none other than death by strangulation.		מֽוֹת־ימות הַנֹּאֵף וְהַנֹּאָֽפֶת. כָּל מִיתָה הָאֲמוּרָה בַתּוֹרָה סְתָם, אֵינָהּ אֶלָּא חֶנֶק (ספרא; סנהדרין נ"ה):
11A man who “lies with” his father’s wife has “uncovered his father’s nakedness”: Both of them must be put to death. The shedding of their blood is their own fault.		יאוְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־אֵ֣שֶׁת אָבִ֔יו עֶרְוַ֥ת אָבִ֖יו גִּלָּ֑ה מֽוֹת־יֽוּמְת֥וּ שְׁנֵיהֶ֖ם דְּמֵיהֶ֥ם בָּֽם:
12Regarding a man who “lies with” his daughter-in-law, both of them must be put to death. They have committed a despicable act. The shedding of their blood is their own fault.		יבוְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־כַּלָּת֔וֹ מ֥וֹת יֽוּמְת֖וּ שְׁנֵיהֶ֑ם תֶּ֥בֶל עָשׂ֖וּ דְּמֵיהֶ֥ם בָּֽם:
תֶּבֶל עָשׂוּ - They have committed a despicable act. תֶּבֶל means shameful. Another meaning: They intermingle the seed of the father with that of the son.		תֶּבֶל עָשׂוּ. גְּנַאי; לָשׁוֹן אַחֵר מְבַלְבְּלִין זֶרַע הָאָב בְּזֶרַע הַבֵּן:
13Regarding a man who “lies with” a male as one would with a woman, both of them have committed an abomination. They must be put to death. The shedding of their blood is their own fault.		יגוְאִ֗ישׁ אֲשֶׁ֨ר יִשְׁכַּ֤ב אֶת־זָכָר֙ מִשְׁכְּבֵ֣י אִשָּׁ֔ה תּֽוֹעֵבָ֥ה עָשׂ֖וּ שְׁנֵיהֶ֑ם מ֥וֹת יוּמָ֖תוּ דְּמֵיהֶ֥ם בָּֽם:
מִשְׁכְּבֵי אִשָּׁה - As one would lie with a woman - i.e., he inserts his organ like an applicator goes into a tube of eye paint.		מִשְׁכְּבֵי אִשָּׁה. מַכְנִיס כְּמִכְחוֹל בִּשְׁפוֹפֶרֶת:
14Regarding a man who takes a woman as a wife and then fornicates with her mother, such a union is the counsel of their evil inclination. They must burn him and them in fire, in order that there be no repercussions of such evil counsel in your midst.		ידוְאִ֗ישׁ אֲשֶׁ֨ר יִקַּ֧ח אֶת־אִשָּׁ֛ה וְאֶת־אִמָּ֖הּ זִמָּ֣ה הִ֑וא בָּאֵ֞שׁ יִשְׂרְפ֤וּ אֹתוֹ֙ וְאֶתְהֶ֔ן וְלֹא־תִֽהְיֶ֥ה זִמָּ֖ה בְּתֽוֹכְכֶֽם:
יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן - They must burn him and them. You cannot say that this means that they must burn his original wife, for he married her in a permitted way, and she was not prohibited to him. Rather, the “woman and her mother” mentioned here refers to when they are both forbidden, i.e., when he married both his mother-in-law and her mother. However, some of our rabbis 3 say that this verse indeed refers to a permitted woman and her mother, and the only forbidden one in this case is his mother-in-law. And what is meant by אֶתְהֶן? “One of them.” It is a Greek term, הֶן meaning “one.”		יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן. אֵי אַתָּה יָכוֹל לוֹמַר אִשְׁתּוֹ הָרִאשׁוֹנָה יִשְׂרְפוּ, שֶׁהֲרֵי נְשָׂאָהּ בְּהֶתֵּר וְלֹא נֶאֶסְרָה עָלָיו, אֶלָּא אִשָּׁה וְאִמָּהּ הַכְּתוּבין כָּאן שְׁתֵּיהֶן לְאִסּוּר — שֶׁנָּשָׂא חֲמוֹתוֹ וְאִמָּהּ; וְיֵשׁ מֵרַבּוֹתֵינוּ שֶׁאוֹמְרִים אֵין כָּאן אֶלָּא חֲמוֹתוֹ, וּמַהוּ אֶתְהֶן? אֶת אַחַת מֵהֶן וְלָשׁוֹן יְוָנִי הוּא הֵן אַחַת (ספרא; סנהדרין ע"ו):
15A man who “lies with” an animal must be put to death, and you must kill the animal.		טווְאִ֗ישׁ אֲשֶׁ֨ר יִתֵּ֧ן שְׁכָבְתּ֛וֹ בִּבְהֵמָ֖ה מ֣וֹת יוּמָ֑ת וְאֶת־הַבְּהֵמָ֖ה תַּֽהֲרֹֽגוּ:
וְאֶת־הַבְּהֵמָה תַּֽהֲרֹֽגוּ - And you must kill the animal. If the man sinned, what sin did the animal commit? It is only because it caused man to stumble in sin, Scripture says that it must be stoned. All the more can you infer that a human being, who is capable of distinguishing between good and evil and yet occasions evil to another person by making him sin, will be punished. Similarly, you can infer from the following case regarding items used for idolatry: “You must utterly eradicate from all the places.” 4 From this it follows a fortiori: If regarding trees, which neither see nor hear, because man stumbled in sin by means of them, the Torah says: destroy, burn, and annihilate them, all the more will one who causes his fellow to stray from the path of life (i.e., observance of the commandments) to the paths of death (i.e., sin) be punished.		וְאֶת־הַבְּהֵמָה תַּֽהֲרֹֽגוּ. אִם אָדָם חָטָא בְּהֵמָה מֶה חָטְאָה? אֶלָּא מִפְּנֵי שֶׁבָּאָה לָאָדָם תַּקָּלָה עַל יָדָהּ לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל, קַל וָחֹמֶר לָאָדָם, שֶׁיּוֹדֵעַ לְהַבְחִין בֵּין טוֹב לְרַע, וְגוֹרֵם רָעָה לַחֲבֵרוֹ לַעֲבֹר עֲבֵרָה; כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקֹמוֹת (דברים י"ב), הֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִילָנוֹת שֶׁאֵינָן רוֹאִין וְאֵינָן שׁוֹמְעִין, עַל שֶׁבָּאת תַּקָּלָה עַל יָדָם אָמְרָה תוֹרָה הַשְׁחֵת, שְׂרֹף וְכַלֵּה, הַמַּטֶּה אֶת חֲבֵרוֹ מִדֶּרֶךְ חַיִּים לְדַרְכֵי מִיתָה, עַל אַחַת כַּמָּה וְכַמָּה (ספרא):
16Regarding a woman who approaches any animal in order to fornicate with it, you must kill the woman and the animal. They must be put to death. The shedding of their blood is their own fault.		טזוְאִשָּׁ֗ה אֲשֶׁ֨ר תִּקְרַ֤ב אֶל־כָּל־בְּהֵמָה֙ לְרִבְעָ֣ה אֹתָ֔הּ וְהָֽרַגְתָּ֥ אֶת־הָֽאִשָּׁ֖ה וְאֶת־הַבְּהֵמָ֑ה מ֥וֹת יוּמָ֖תוּ דְּמֵיהֶ֥ם בָּֽם:
17Regarding a man who takes his sister and fornicates with her, whether she be his father’s daughter or his mother’s daughter, and thus he “sees her nakedness” and she “sees his nakedness,” it is a disgraceful act. They will be cut off for all the members of their people to see. Since the man “uncovered his sister’s nakedness,” he must bear the consequence of his transgression.		יזוְאִ֣ישׁ אֲשֶׁר־יִקַּ֣ח אֶת־אֲחֹת֡וֹ בַּת־אָבִ֣יו אֽוֹ־בַת־אִ֠מּ֠וֹ וְרָאָ֨ה אֶת־עֶרְוָתָ֜הּ וְהִֽיא־תִרְאֶ֤ה אֶת־עֶרְוָתוֹ֙ חֶ֣סֶד ה֔וּא וְנִ֨כְרְת֔וּ לְעֵינֵ֖י בְּנֵ֣י עַמָּ֑ם עֶרְוַ֧ת אֲחֹת֛וֹ גִּלָּ֖ה עֲו‍ֹנ֥וֹ יִשָּֽׂא:
חֶסֶד הוּא - It is a disgraceful act. In Aramaic, חֶרְפָּה “disgrace” 5 is חִסּוּדָא. But its Midrashic explanation is: If you claim that Cain married his sister, this was only temporarily allowed, as a kindness provided by the Omnipresent so that His world could be built up from him, as it says: “The world was built through kindness.” 6		חֶסֶד הוּא. לְשׁוֹן אֲרַמִּי חֶרְפָּה חִסּוּדָא; וּמִדְרָשׁוֹ אִם תֹּאמַר קַיִן נָשָׂא אֲחוֹתוֹ חֶסֶד עָשָׂה הַמָּקוֹם, לִבְנוֹת עוֹלָמוֹ מִמֶּנּוּ, שֶׁנֶּאֱמַר (תהילים פ"ט), עוֹלָם חֶסֶד יִבָּנֶה (ספרא; סנהדרין נ"ח):
18Regarding a man who “lies with” a woman who is undergoing a menstrual flow, he has thereby “uncovered her nakedness.” Since he has “uncovered” her “fountain of blood” and she has “uncovered” the “fountain of her blood,” both of them will be cut off from amid their people.		יחוְאִ֠ישׁ אֲשֶׁר־יִשְׁכַּ֨ב אֶת־אִשָּׁ֜ה דָּוָ֗ה וְגִלָּ֤ה אֶת־עֶרְוָתָהּ֙ אֶת־מְקֹרָ֣הּ הֶֽעֱרָ֔ה וְהִ֕וא גִּלְּתָ֖ה אֶת־מְק֣וֹר דָּמֶ֑יהָ וְנִכְרְת֥וּ שְׁנֵיהֶ֖ם מִקֶּ֥רֶב עַמָּֽם:
הֶֽעֱרָה - means: he has exposed. Similarly, the term עֶרְוָה always denotes exposure. The ו of עֶרְוָה is added to the word to form a noun, as in זַעֲוָה “trembling,” which is of the same root as in: “and he neither rose nor moved (זָע).” 7 Similarly, אַחְוָה “brotherhood” is derived from אָח “brother.” Regarding the definition of this exposure (הַעֲרָאָה), our rabbis 8 differ: Some say it is even the external contact of the organ, while others say it is the insertion of the organ’s tip.		הֶֽעֱרָה. גִּלָּה, וְכֵן כָּל לְשׁוֹן עֶרְוָה גִּלּוּי הוּא, וְהַוָּי"ו יוֹרֶדֶת בַּתֵּיבָה לְשֵׁם דָּבָר כְּמוֹ זַעֲוָה מִגִּזְרַת וְלֹא קָם וְלֹא זָע (אסתר ה'), וְכֵן אַחֲוָה מִגִּזְרַת אָח. וְהַעֲרָאָה זוֹ נֶחְלְקוּ בָהּ רַבּוֹתֵינוּ, יֵשׁ אוֹמְרִים זוֹ נְשִׁיקַת שַׁמָּשׁ, וְיֵשׁ אוֹמְרִים זוֹ הַכְנָסַת עֲטָרָה (יבמות נ"ה):
19You must not “uncover the nakedness” of your mother’s sister or your father’s sister, for one who does so has “uncovered the nakedness” of his close relative; they must bear the consequences of their sin.		יטוְעֶרְוַ֨ת אֲח֧וֹת אִמְּךָ֛ וַֽאֲח֥וֹת אָבִ֖יךָ לֹ֣א תְגַלֵּ֑ה כִּ֧י אֶת־שְׁאֵר֛וֹ הֶֽעֱרָ֖ה עֲו‍ֹנָ֥ם יִשָּֽׂאוּ:
וְעֶרְוַת אֲחוֹת אִמְּךָ וגו' - The nakedness of your mother’s sister… Scripture repeats their prohibition to tell us that he is prohibited to them whether she be his father’s or his mother’s paternal sister or maternal sister. However, regarding the nakedness of his father’s brother’s wife, he is prohibited only when his father and uncle share the same father.		וְעֶרְוַת אֲחוֹת אִמְּךָ וגו'. שָׁנָה הַכָּתוּב בְּאַזְהָרָתָן, לוֹמַר שֶׁהֻזְהַר עֲלֵיהֶן בֵּין עַל אֲחוֹת אָבִיו וְאִמּוֹ מִן הָאָב, בֵּין עַל אַחְיוֹתֵיהֶן מִן הָאֵם, אֲבָל עֶרְוַת אֵשֶׁת אֲחִי אָבִיו לֹא הֻזְהַר אֶלָּא עַל אֵשֶׁת אֲחִי אָבִיו מִן הָאָב (עי' יבמות נ"ד):
20Regarding a man who “lies with” his aunt, he has “uncovered his uncle’s nakedness”; they must bear the consequences of their transgression: they will die childless.		כוְאִ֗ישׁ אֲשֶׁ֤ר יִשְׁכַּב֙ אֶת־דֹּ֣דָת֔וֹ עֶרְוַ֥ת דֹּד֖וֹ גִּלָּ֑ה חֶטְאָ֥ם יִשָּׂ֖אוּ עֲרִירִ֥ים יָמֻֽתוּ:
אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ - Who lies with his aunt. This verse comes to teach us that the excision mentioned above 9 includes the punishment of leaving this world childless.		אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ. הַמִּקְרָא הַזֶּה בָּא לְלַמֵּד עַל כָּרֵת הָאָמוּר לְמַעְלָה שֶׁהוּא בְעֹנֶשׁ הֲלִיכַת עֲרִירִי:
עֲרִירִים - means as Onkelos translates it: בְּלָא וְלָד “without child.” Similar to this is וְאָנֹכִי הוֹלֵךְ עֲרִירִי “I am childless.” 10 Thus, if he has children, he will bury them, and if he has no children, he will die without children. Hence the difference between these two verses: עֲרִירִים יָמֻתוּ “they will die childless” and עֲרִירִים יִהְיוּ (lit.) “they will be childless” – “they will die childless” means that if he has children when he sins, he will not have when he dies, for he will bury them during his lifetime; “they will be childless” means that if he has no children when he sins, he will remain throughout his life as he is now.		עֲרִירִים. כְּתַרְגּוּמוֹ, בְּלָא וְלָד, וְדוֹמֶה לוֹ וְאָנֹכִי הוֹלֵךְ עֲרִירִי (בראשית ט"ו); יֵשׁ לוֹ בָנִים, קוֹבְרָן, אֵין לוֹ בָנִים, מֵת בְּלֹא בָנִים, לְכָךְ שִׁנָּה בִשְׁנֵי מִקְרָאוֹת אֵלּוּ — עֲרִירִים "יָמֻתוּ", עֲרִירִים "יִהְיוּ", ערירים ימתו. אִם יִהְיוּ לוֹ בִשְׁעַת עֲבֵרָה לֹא יִהְיוּ לוֹ כְּשֶׁיָּמוּת, לְפִי שֶׁקּוֹבְרָן בְּחַיָּיו, ערירים יהיו. אִם אֵין לוֹ בִּשְׁעַת עֲבֵרָה, יִהְיֶה כָל יָמָיו כְּמוֹ שֶׁהוּא עַכְשָׁו (ספרא; יבמות נ"ה):
21Regarding a man who takes his brother’s wife to “lie with” her, it is a repulsive act; he has “uncovered his brother’s nakedness”; they will remain childless.		כאוְאִ֗ישׁ אֲשֶׁ֥ר יִקַּ֛ח אֶת־אֵ֥שֶׁת אָחִ֖יו נִדָּ֣ה הִ֑וא עֶרְוַ֥ת אָחִ֛יו גִּלָּ֖ה עֲרִירִ֥ים יִֽהְיֽוּ:
נִדָּה הִוא - means this union is contemptible and repulsive. However, our rabbis 11 expounded this verse to teach us that the state of “exposure” (הַעֲרָאָה) with this woman is forbidden just as it is with a menstruant (נִדָּה), regarding whom “exposure” is specified: “he has uncovered (הֶעֱרָה) her nakedness.” 12		נִדָּה הִוא. הַשְּׁכִיבָה הַזֹּאת מְנֻדָּה הִיא וּמְאוּסָה; וְרַבּוֹתֵינוּ דָּרְשׁוּ לֶאֱסֹר הַעֲרָאָה בָהּ כְּנִדָּה שֶׁהַעֲרָאָה מְפֹרֶשֶׁת בָּהּ — אֶת מְקֹרָהּ הֶעֱרָה (יבמות נ"ד):
22You must safeguard all My rules and all My ordinances and fulfill them, so the land to which I am bringing you to dwell therein not vomit you out.		כבוּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָקִ֤יא אֶתְכֶם֙ הָאָ֔רֶץ אֲשֶׁ֨ר אֲנִ֜י מֵבִ֥יא אֶתְכֶ֛ם שָׁ֖מָּה לָשֶׁ֥בֶת בָּֽהּ:
23You must not follow the practices of the nations whom I am sending out of Canaan from before you, for they committed all these sins, and I was disgusted with them.		כגוְלֹ֤א תֵֽלְכוּ֙ בְּחֻקֹּ֣ת הַגּ֔וֹי אֲשֶׁר־אֲנִ֥י מְשַׁלֵּ֖חַ מִפְּנֵיכֶ֑ם כִּ֤י אֶת־כָּל־אֵ֨לֶּה֙ עָשׂ֔וּ וָֽאָקֻ֖ץ בָּֽם:
וָֽאָקֻץ - And I was disgusted. This is a term denoting repulsiveness, as in: קַצְתִּי בְחַיַּי “I am disgusted with my life” 13 – like a person who is nauseated by his food.		וָֽאָקֻץ. לְשׁוֹן מִאוּס, כְּמוֹ קַצְתִּי בְחַיַּי (בראשית כ"ז), כְּאָדָם שֶׁהוּא קָץ בִּמְזוֹנוֹ (ספרא):
24So I said to you, “You will take possession of their land in their stead, for I will give it to you to possess, a land flowing with milk and date- and fig-honey.” I am God, your God, who has distinguished you from other peoples.		כדוָֽאֹמַ֣ר לָכֶ֗ם אַתֶּם֘ תִּֽירְשׁ֣וּ אֶת־אַדְמָתָם֒ וַֽאֲנִ֞י אֶתְּנֶ֤נָּה לָכֶם֙ לָרֶ֣שֶׁת אֹתָ֔הּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ אֲנִי֙ יְהוָֹ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁר־הִבְדַּ֥לְתִּי אֶתְכֶ֖ם מִן־הָֽעַמִּֽים:
25You must be able to distinguish between that which renders an animal spiritually undefiled and that which renders it spiritually defiled, and between that which renders a fowl spiritually defiled and that which renders it spiritually undefiled. Thus, you will not make yourselves disgusting by consuming any spiritually defiled animal or fowl, or by consuming any creature that crawls on the earth that I have distinguished by prohibiting it to you, since consuming it renders you spiritually defiled.		כהוְהִבְדַּלְתֶּ֞ם בֵּֽין־הַבְּהֵמָ֤ה הַטְּהֹרָה֙ לַטְּמֵאָ֔ה וּבֵֽין־הָע֥וֹף הַטָּמֵ֖א לַטָּהֹ֑ר וְלֹֽא־תְשַׁקְּצ֨וּ אֶת־נַפְשֹֽׁתֵיכֶ֜ם בַּבְּהֵמָ֣ה וּבָע֗וֹף וּבְכֹל֙ אֲשֶׁ֣ר תִּרְמֹ֣שׂ הָֽאֲדָמָ֔ה אֲשֶׁר־הִבְדַּ֥לְתִּי לָכֶ֖ם לְטַמֵּֽא:
וְהִבְדַּלְתֶּם בֵּֽין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה - (lit.) You must distinguish between a spiritually undefiled animal and a defiled one. There is no need for Scripture to prescribe distinguishing between a cow and a donkey, for they are clearly distinguishable. Rather, it is telling us to distinguish between an animal that does not render you spiritually defiled by eating it and one that does render you spiritually defiled, i.e., between an animal of which the greater part of an organ (trachea or esophagus) was cut during slaughter and one of which only half the organ was slaughtered. How much is the difference between the greater part and half? A hairbreadth!		וְהִבְדַּלְתֶּם בֵּֽין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה. אֵין צָרִיךְ לוֹמַר בֵּין פָּרָה לַחֲמוֹר, שֶׁהֲרֵי מֻבְדָּלִין וְנִכָּרִין הֵם, אֶלָּא בֵּין טְהוֹרָה לְךָ לִטְמֵאָה לְךָ — בֵּין שֶׁנִּשְׁחַט רֻבּוֹ שֶׁל סִימָן לְנִשְׁחַט חֶצְיוֹ, וְכַמָּה בֵּין רֻבּוֹ לְחֶצְיוֹ? מְלֹא שְׂעָרָה (ספרא):
אֲשֶׁר הִבְדַּלְתִּי לָכֶם לְטַמֵּֽא - (lit.) That I have distinguished to render spiritually defiled for you - i.e., to be prohibited for you to eat.		אֲשֶׁר הִבְדַּלְתִּי לָכֶם לְטַמֵּֽא. לֶאֱסֹר:
26You must be holy to Me, for I, God, am holy. I have distinguished you from all peoples by giving you all these laws in order that you be Mine.		כווִֽהְיִ֤יתֶם לִי֙ קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אֲנִ֣י יְהוָֹ֑ה וָֽאַבְדִּ֥ל אֶתְכֶ֛ם מִן־הָֽעַמִּ֖ים לִֽהְי֥וֹת לִֽי:
וָֽאַבְדִּל אֶתְכֶם מִן־הָֽעַמִּים לִֽהְיוֹת לִי - I have distinguished you from [all] peoples in order that you be Mine. If you are distinguished from them you are Mine, but if not, you forfeit My protection and become subject to conquests by Nebuchadnezzar and his sort. Rabbi Elazar ben Azaryah says: From where do we know that a person should not say, “I feel disgusted by swine’s flesh” or “I have no desire to wear clothes made of a mixture of wool and linen,” but should say, “I would desire it, but what can I do that My Father in heaven has decreed this on me”? From the fact that Scripture states: “I have distinguished you from all peoples in order that you be Mine” – your separation from them must be for My sake; i.e., he refrains from sin and accepts upon himself the yoke of the Kingdom of heaven.		וָֽאַבְדִּל אֶתְכֶם מִן־הָֽעַמִּים לִֽהְיוֹת לִי. אִם אַתֶּם מֻבְדָּלִים מֵהֶם הֲרֵי אַתֶּם שֶׁלִּי, וְאִם לָאו הֲרֵי אַתֶּם שֶׁל נְבוּכַדְנֶאצַּר וַחֲבֵרָיו; רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם נַפְשִׁי קָצָה בִּבְשַׂר חֲזִיר, אִי אֶפְשִׁי לִלְבֹּשׁ כִּלְאַיִם, אֲבָל יֹאמַר אֶפְשִׁי וּמָה אֶעֱשֶׂה וְאָבִי שֶׁבַּשָּׁמַיִם גָּזַר עָלַי? תַּלְמוּד לוֹמָר וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי, שֶׁתְּהֵא הַבְדָּלַתְכֶם מֵהֶם לִשְׁמִי — פּוֹרֵשׁ מִן הָעֲבֵרָה וּמְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמָיִם (ספרא):
27Regarding a man or a woman who is a spirit-diviner or is a yadu’a-diviner, the offenders must be put to death; the people must pelt them with stones. The shedding of their blood is their own fault.’”		כזוְאִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּי־יִֽהְיֶ֨ה בָהֶ֥ם א֛וֹב א֥וֹ יִדְּעֹנִ֖י מ֣וֹת יוּמָ֑תוּ בָּאֶ֛בֶן יִרְגְּמ֥וּ אֹתָ֖ם דְּמֵיהֶ֥ם בָּֽם:
כִּי־יִֽהְיֶה בָהֶם אוֹב וגו' - Who is a spirit-diviner… Although these divinations were already discussed above, 14 here the death penalty is stated for them, whereas the above passage speaks of excision. The apparent contradiction is to be resolved as follows: If there were witnesses to these acts and the offenders were warned, they must be stoned, but if they acted intentionally but were not warned, they incur excision. However, one who inadvertently commits one of these sins does not incur excision, but must bring a sin-offering. The same rule applies regarding all offenses incurring the death penalty regarding which excision is also stated, such as those mentioned throughout this chapter: one who commits them intentionally without warning or witnesses incurs excision.		כִּי־יִֽהְיֶה בָהֶם אוֹב וגו'. כָּאן נֶאֱמַר בָּהֶם מִיתָה וּלְמַעְלָה כָרֵת, עֵדִים וְהַתְרָאָה בִּסְקִילָה, מֵזִיד בְּלֹא הַתְרָאָה בְּהִכָּרֵת, וְשִׁגְגָתָם חַטָּאת, וְכֵן בְּכָל חַיָּבֵי מִיתוֹת שֶׁנֶּאֱמַר בָּהֶם כָּרֵת:

Footnotes

Sanhedrin 76b.

Yevamot 55b.

Yevamot 54a.

Maftir Portion

Vayikra (Leviticus) Chapter 20

25You must be able to distinguish between that which renders an animal spiritually undefiled and that which renders it spiritually defiled, and between that which renders a fowl spiritually defiled and that which renders it spiritually undefiled. Thus, you will not make yourselves disgusting by consuming any spiritually defiled animal or fowl, or by consuming any creature that crawls on the earth that I have distinguished by prohibiting it to you, since consuming it renders you spiritually defiled.		כהוְהִבְדַּלְתֶּ֞ם בֵּֽין־הַבְּהֵמָ֤ה הַטְּהֹרָה֙ לַטְּמֵאָ֔ה וּבֵֽין־הָע֥וֹף הַטָּמֵ֖א לַטָּהֹ֑ר וְלֹֽא־תְשַׁקְּצ֨וּ אֶת־נַפְשֹֽׁתֵיכֶ֜ם בַּבְּהֵמָ֣ה וּבָע֗וֹף וּבְכֹל֙ אֲשֶׁ֣ר תִּרְמֹ֣שׂ הָֽאֲדָמָ֔ה אֲשֶׁר־הִבְדַּ֥לְתִּי לָכֶ֖ם לְטַמֵּֽא:
וְהִבְדַּלְתֶּם בֵּֽין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה - (lit.) You must distinguish between a spiritually undefiled animal and a defiled one. There is no need for Scripture to prescribe distinguishing between a cow and a donkey, for they are clearly distinguishable. Rather, it is telling us to distinguish between an animal that does not render you spiritually defiled by eating it and one that does render you spiritually defiled, i.e., between an animal of which the greater part of an organ (trachea or esophagus) was cut during slaughter and one of which only half the organ was slaughtered. How much is the difference between the greater part and half? A hairbreadth!		וְהִבְדַּלְתֶּם בֵּֽין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה. אֵין צָרִיךְ לוֹמַר בֵּין פָּרָה לַחֲמוֹר, שֶׁהֲרֵי מֻבְדָּלִין וְנִכָּרִין הֵם, אֶלָּא בֵּין טְהוֹרָה לְךָ לִטְמֵאָה לְךָ — בֵּין שֶׁנִּשְׁחַט רֻבּוֹ שֶׁל סִימָן לְנִשְׁחַט חֶצְיוֹ, וְכַמָּה בֵּין רֻבּוֹ לְחֶצְיוֹ? מְלֹא שְׂעָרָה (ספרא):
אֲשֶׁר הִבְדַּלְתִּי לָכֶם לְטַמֵּֽא - (lit.) That I have distinguished to render spiritually defiled for you - i.e., to be prohibited for you to eat.		אֲשֶׁר הִבְדַּלְתִּי לָכֶם לְטַמֵּֽא. לֶאֱסֹר:
26You must be holy to Me, for I, God, am holy. I have distinguished you from all peoples by giving you all these laws in order that you be Mine.		כווִֽהְיִ֤יתֶם לִי֙ קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אֲנִ֣י יְהוָֹ֑ה וָֽאַבְדִּ֥ל אֶתְכֶ֛ם מִן־הָֽעַמִּ֖ים לִֽהְי֥וֹת לִֽי:
וָֽאַבְדִּל אֶתְכֶם מִן־הָֽעַמִּים לִֽהְיוֹת לִי - I have distinguished you from [all] peoples in order that you be Mine. If you are distinguished from them you are Mine, but if not, you forfeit My protection and become subject to conquests by Nebuchadnezzar and his sort. Rabbi Elazar ben Azaryah says: From where do we know that a person should not say, “I feel disgusted by swine’s flesh” or “I have no desire to wear clothes made of a mixture of wool and linen,” but should say, “I would desire it, but what can I do that My Father in heaven has decreed this on me”? From the fact that Scripture states: “I have distinguished you from all peoples in order that you be Mine” – your separation from them must be for My sake; i.e., he refrains from sin and accepts upon himself the yoke of the Kingdom of heaven.		וָֽאַבְדִּל אֶתְכֶם מִן־הָֽעַמִּים לִֽהְיוֹת לִי. אִם אַתֶּם מֻבְדָּלִים מֵהֶם הֲרֵי אַתֶּם שֶׁלִּי, וְאִם לָאו הֲרֵי אַתֶּם שֶׁל נְבוּכַדְנֶאצַּר וַחֲבֵרָיו; רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם נַפְשִׁי קָצָה בִּבְשַׂר חֲזִיר, אִי אֶפְשִׁי לִלְבֹּשׁ כִּלְאַיִם, אֲבָל יֹאמַר אֶפְשִׁי וּמָה אֶעֱשֶׂה וְאָבִי שֶׁבַּשָּׁמַיִם גָּזַר עָלַי? תַּלְמוּד לוֹמָר וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי, שֶׁתְּהֵא הַבְדָּלַתְכֶם מֵהֶם לִשְׁמִי — פּוֹרֵשׁ מִן הָעֲבֵרָה וּמְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמָיִם (ספרא):
27Regarding a man or a woman who is a spirit-diviner or is a yadu’a-diviner, the offenders must be put to death; the people must pelt them with stones. The shedding of their blood is their own fault.’”		כזוְאִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּי־יִֽהְיֶ֨ה בָהֶ֥ם א֛וֹב א֥וֹ יִדְּעֹנִ֖י מ֣וֹת יוּמָ֑תוּ בָּאֶ֛בֶן יִרְגְּמ֥וּ אֹתָ֖ם דְּמֵיהֶ֥ם בָּֽם:
כִּי־יִֽהְיֶה בָהֶם אוֹב וגו' - Who is a spirit-diviner… Although these divinations were already discussed above, 1 here the death penalty is stated for them, whereas the above passage speaks of excision. The apparent contradiction is to be resolved as follows: If there were witnesses to these acts and the offenders were warned, they must be stoned, but if they acted intentionally but were not warned, they incur excision. However, one who inadvertently commits one of these sins does not incur excision, but must bring a sin-offering. The same rule applies regarding all offenses incurring the death penalty regarding which excision is also stated, such as those mentioned throughout this chapter: one who commits them intentionally without warning or witnesses incurs excision.		כִּי־יִֽהְיֶה בָהֶם אוֹב וגו'. כָּאן נֶאֱמַר בָּהֶם מִיתָה וּלְמַעְלָה כָרֵת, עֵדִים וְהַתְרָאָה בִּסְקִילָה, מֵזִיד בְּלֹא הַתְרָאָה בְּהִכָּרֵת, וְשִׁגְגָתָם חַטָּאת, וְכֵן בְּכָל חַיָּבֵי מִיתוֹת שֶׁנֶּאֱמַר בָּהֶם כָּרֵת:

Footnotes

Leviticus 20:6.

Haftarah

Amos Chapter 9

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

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

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