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First Portion

Vayikra (Leviticus) Chapter 25

1God spoke to Moses at Mount Sinai, saying,		אוַיְדַבֵּ֤ר יְהֹוָה֙ אֶל־משֶׁ֔ה בְּהַ֥ר סִינַ֖י לֵאמֹֽר:
בְּהַר סִינַי - At Mount Sinai. What connection does the sabbatical year share with Mount Sinai, that Scripture expressly states that its laws were given there? Surely all the commandments were stated at Sinai! This statement only is meant to teach us that just as with regard to the sabbatical year, its general rules, specifications, and nuances were all stated at Sinai, so too were the general rules and nuances of all the other commandments stated at Sinai. So is stated in Torat Kohanim, and it appears to me that this is its explanation: Since we do not find that the laws of withdrawal from working the ground during the seventh year are repeated at the plains of Moab in Mishneh Torah (Deuteronomy), we can already infer that its general rules and details were all stated at Sinai. Scripture, by adding the point here, comes to teach us regarding every commandment that was spoken to Moses, that their general rules along with their nuances were all stated at Sinai (either on Mount Sinai itself, or from the Tent of Meeting while the Israelites were camped in the Sinai desert), and they were repeated again at the plains of Moab.		בְּהַר סִינַי. מָה עִנְיַן שְׁמִטָּה אֵצֶל הַר סִינַי? וַהֲלֹא כָל הַמִּצְוֹת נֶאֶמְרוּ מִסִּינַי? אֶלָּא מַה שְּׁמִטָּה נֶאֶמְרוּ כְלָלוֹתֶיהָ וּפְרָטוֹתֶיהָ וְדִקְדּוּקֶיהָ מִסִּינַי אַף כֻּלָּן נֶאֶמְרוּ כְלָלוֹתֵיהֶן וְדִקְדּוּקֵיהֶן מִסִּינַי, כָּךְ שְׁנוּיָה בְּתּוֹרַת כֹּהֲנִים; וְנִרְאֶה לִי שֶׁכָּךְ פֵּרוּשָׁהּ: לְפִי שֶׁלֹּא מָצִינוּ שְׁמִטַּת קַרְקָעוֹת שֶׁנִּשְׁנֵית בְּעַרְבוֹת מוֹאָב בְּמִשְׁנֵה תוֹרָה, לָמַדְנוּ שֶׁכְּלָלוֹתֶיהָ וּפְרָטוֹתֶיהָ כֻּלָּן נֶאֶמְרוּ מִסִּינַי, וּבָא הַכָּתוּב וְלִמֵּד כָּאן עַל כָּל דִּבּוּר שֶׁנִּדְבַּר לְמֹשֶׁה, שֶׁמִּסִּינַי הָיוּ כֻלָּם, כְּלָלוֹתֵיהֶן וְדִקְדּוּקֵיהֶן, וְחָזְרוּ וְנִשְׁנוּ בְּעַרְבוֹת מוֹאָב:
2“Speak to the Israelites. You must say to them: ‘When you enter the land that I am giving you, the land must rest an agricultural Sabbath in honor of God.		בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֨אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָֽׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַֽיהֹוָֽה:
שַׁבָּת לה' - A Sabbath in honor of God - the superfluous word “Sabbath” indicates that this rest be dedicated to God in acknowledgment of the fact that He created the world, just as it says regarding the Sabbath of Creation.		שַׁבָּת לה'. לְשֵׁם ה', כְּשֵׁם שֶׁנֶּאֱמַר בְּשַׁבַּת בְּרֵאשִׁית (עי' ספרא):
3You may sow your field for six years, and you may prune your vineyard for six years, gathering in the land’s produce,		גשֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָֽסַפְתָּ֖ אֶת־תְּבֽוּאָתָֽהּ:
4but in the seventh year, the land must be given a complete rest; this is its Sabbath in honor of God. You must not sow your field, nor may you prune your vineyard.		דוּבַשָּׁנָ֣ה הַשְּׁבִיעִ֗ת שַׁבַּ֤ת שַׁבָּתוֹן֙ יִֽהְיֶ֣ה לָאָ֔רֶץ שַׁבָּ֖ת לַֽיהֹוָ֑ה שָֽׂדְךָ֙ לֹ֣א תִזְרָ֔ע וְכַרְמְךָ֖ לֹ֥א תִזְמֹֽר:
יִֽהְיֶה לָאָרֶץ - There must be [complete rest] for the land - i.e., for fields and vineyards.		יִֽהְיֶה לָאָרֶץ. לַשָּׂדוֹת וְלַכְּרָמִים:
לֹא תִזְמֹֽר - Nor may you prune - this is the act of cutting down its branches. Onkelos translates it as לָא תִכְסָח “do not cut off,” and similar to this is: קוֹצִים כְּסוּחִים “severed thorns”; 1 and שְׂרֻפָה בָאֵשׁ כְּסוּחָה “it is burned in fire and cut down.” 2		לֹא תִזְמֹֽר. שֶׁקּוֹצְצִין זְמוֹרוֹתֶיהָ, וְתַרְגּוּמוֹ לָא תִכְסָח, וְדוֹמֶה לוֹ "קוֹצִים כְּסוּחִים" (ישעיהו ל"ג), "שְֹרֻפָה בָאֵשׁ כְּסוּחָה" (תהילים פ'):
5You may not reap the aftergrowth of your harvest, and you may not pick the grapes that you have set aside. It must be a year of rest for the land.		האֵ֣ת סְפִ֤יחַ קְצִֽירְךָ֙ לֹ֣א תִקְצ֔וֹר וְאֶת־עִנְּבֵ֥י נְזִירֶ֖ךָ לֹ֣א תִבְצֹ֑ר שְׁנַ֥ת שַׁבָּת֖וֹן יִֽהְיֶ֥ה לָאָֽרֶץ:
אֵת סְפִיחַ קְצִֽירְךָ - The aftergrowth of your harvest - i.e., even if you did not sow it, but it grew on its own from the seed that fell during the previous harvest: this is what is called סָפִיחַ.		אֵת סְפִיחַ קְצִֽירְךָ. אֲפִלּוּ לֹא זְרַעְתָּהּ וְהִיא צָמְחָה מִן הַזֶּרַע שֶׁנָּפַל בָּהּ בְּעֵת הַקָּצִיר וְהוּא קָרוּי סָפִיחַ:
לֹא תִקְצוֹר - You may not reap - to assume ownership over it like your usual harvest; rather, it must be made ownerless, for all to take.		לֹא תִקְצוֹר. לִהְיוֹת מַחֲזִיק בּוֹ כִּשְׁאָר קָצִיר, אֶלָּא הֶפְקֵר יִהְיֶה לַכֹּל:
נְזִירֶךָ - means: that you have restricted and separated other people from them, not having made them ownerless –		נְזִירֶךָ. שֶׁהִנְזַרְתָּ וְהִפְרַשְׁתָּ בְנֵי אָדָם מֵהֶם וְלֹא הִפְקַרְתָּם:
לֹא תִבְצֹר - You may not pick. You may not pick those, but only what was made ownerless.		לֹא תִבְצֹר. אוֹתָם אֵינְךָ בוֹצֵר, אֶלָּא מִן הַמֻּפְקָר:
6The produce that grows during the Sabbath of the land will be yours to eat: for you, for your bondmen and bondwomen, as well as for your hired worker and resident alien who live with you.		ווְהָֽיְתָ֠ה שַׁבַּ֨ת הָאָ֤רֶץ לָכֶם֙ לְאָכְלָ֔ה לְךָ֖ וּלְעַבְדְּךָ֣ וְלַֽאֲמָתֶ֑ךָ וְלִשְׂכִֽירְךָ֙ וּלְתוֹשָׁ֣בְךָ֔ הַגָּרִ֖ים עִמָּֽךְ:
וְהָֽיְתָה שַׁבַּת הָאָרֶץ וגו' - The Sabbath of the land will be…. i.e., even though I made the produce “forbidden” to you, I did not forbid eating it or deriving benefit from it, just that you not conduct yourself as if you are its sole owner; rather, everyone must be equal with regard to it: you, your hired worker, and your resident alien.		וְהָֽיְתָה שַׁבַּת הָאָרֶץ וגו'. אַף עַל פִּי שֶׁאֲסַרְתִּים עָלֶיךָ, לֹא בַאֲכִילָה וְלֹא בַּהֲנָאָה אֲסַרְתִּים, אֶלָּא שֶׁלֹּא תִנְהֹג בָהֶם כְּבַעַל הַבַּיִת, אֶלָּא הַכֹּל יִהְיוּ שָׁוִים בָּהּ, אַתָּה וּשְׂכִירְךָ וְתוֹשָׁבְךָ:
שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה - The Sabbath of the land…yours to eat. this means that you may eat from that which has rested, but you may not eat from that which was kept in your possession contrary to the laws of the sabbatical years.		שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה. מִן הַשָּׁבוּת אַתָּה אוֹכֵל, וְאִי אַתָּה אוֹכֵל מִן הַשָּׁמוּר (ספרא):
לְךָ וּלְעַבְדְּךָ וְלַֽאֲמָתֶךָ - For you, for your bondmen and bondwomen. Since it says: “the needy among your people may eat,” 3 I might have thought that it is prohibited for rich people to eat. Scripture therefore states: “for you, for your bondmen and bondwomen” – the owner along with his bondmen and bondwomen are all mentioned here.		לְךָ וּלְעַבְדְּךָ וְלַֽאֲמָתֶךָ. לְפִי שֶׁנֶאֱמַר וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ (שמות כ"ג), יָכוֹל יִהְיוּ אֲסוּרִים בַּאֲכִילָה לָעֲשִׁירִים, תַּלְמוּד לוֹמָר לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ, הֲרֵי בְעָלִים וַעֲבָדִים וּשְׁפָחוֹת אֲמוּרִים כָּאן (ספרא):
וְלִשְׂכִֽירְךָ וּלְתוֹשָׁבְךָ - As well as for your hired worker and resident alien - even non-Jews.		וְלִשְׂכִֽירְךָ וּלְתוֹשָׁבְךָ. אַף הַגּוֹיִם (שם):
7All of its produce must be made available to eat for your domestic animals and for the undomesticated animals that are in your land.		זוְלִ֨בְהֶמְתְּךָ֔ וְלַֽחַיָּ֖ה אֲשֶׁ֣ר בְּאַרְצֶ֑ךָ תִּֽהְיֶ֥ה כָל־תְּבֽוּאָתָ֖הּ לֶֽאֱכֹֽל:
וְלִבְהֶמְתְּךָ וְלַֽחַיָּה - For your domestic animals and for the undomesticated animals. If an undomesticated animal may eat it, all the more so a domestic animal, since its sustenance is your responsibility! Why then does Scripture need to state: “for your domestic animals”? To compare a domestic animal to an undomestic animal: as long as an undomestic animal can eat a type of produce from the field, you may give your domestic animal to eat from that type of produce in the house, but once it is no longer available for undomestic animals in the field, remove what you have stored for your domestic animal from the house and declare it ownerless.		וְלִבְהֶמְתְּךָ וְלַֽחַיָּה. אִם חַיָּה אוֹכֶלֶת, בְּהֵמָה לֹא כָּל שֶׁכֵּן, שֶׁמְּזוֹנוֹתֶיהָ עָלֶיךָ, מַה תַּלְמוּד לוֹמָר וְלִבְהֶמְתְּךָ? מַקִּישׁ בְּהֵמָה לַחַיָּה, כָּל זְמַן שֶׁחַיָּה אוֹכֶלֶת מִן הַשָּׂדֶה, הַאֲכֵל לִבְהֶמְתְּךָ מִן הַבַּיִת, כָּלָה לַחַיָּה מִן הַשָּׂדֶה, כַּלֵּה לִבְהֶמְתְּךָ מִן הַבַּיִת (שם; תענית ו'):
8You must count for yourself seven sabbatical cycles, i.e., seven years seven times. The time-period of these seven sabbatical cycles will thus amount to 49 years.		חוְסָֽפַרְתָּ֣ לְךָ֗ שֶׁ֚בַע שַׁבְּתֹ֣ת שָׁנִ֔ים שֶׁ֥בַע שָׁנִ֖ים שֶׁ֣בַע פְּעָמִ֑ים וְהָי֣וּ לְךָ֗ יְמֵי֙ שֶׁ֚בַע שַׁבְּתֹ֣ת הַשָּׁנִ֔ים תֵּ֥שַׁע וְאַרְבָּעִ֖ים שָׁנָֽה:
שַׁבְּתֹת שָׁנִים - means sabbatical years. I might think that this means that one must make seven consecutive sabbatical years and observe the Jubilee year following them. Scripture therefore states: “seven years seven times” – i.e., each sabbatical year at its proper time.		שַׁבְּתֹת שָׁנִים. שְׁמִטּוֹת שָׁנִים, יָכוֹל יַעֲשֶׂה שֶׁבַע שָׁנִים רְצוּפוֹת שְׁמִטָּה וְיַעֲשֶׂה יוֹבֵל אַחֲרֵיהֶם, תַּלְמוּד לוֹמָר שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים, הֱוֵי אוֹמֵר כָּל שְׁמִטָּה וּשְׁמִטָּה בִּזְמַנָּהּ (ספרא):
וְהָיוּ לְךָ יְמֵי שֶׁבַע וגו' - The time-period of these seven [sabbatical cycles] will [thus] amount to… This tells you that even if you did not observe the sabbatical years, observe the Jubilee year at the end of 49 years nevertheless. But the straightforward meaning of the verse is: The sum of the sabbatical-year cycles will equal 49.		וְהָיוּ לְךָ יְמֵי שֶׁבַע וגו'. מַגִּיד לְךָ, שֶׁאַף עַל פִּי שֶׁלֹּא עָשִׂיתָ שְׁמִטּוֹת, עֲשֵׂה יוֹבֵל לְסוֹף מ"ט שָׁנָה; וּפְשׁוּטוֹ שֶׁל מִקְרָא: יַעֲלֶה לְךָ חֶשְׁבּוֹן שְׁנוֹת הַשְּׁמִטּוֹת לְמִסְפַּר מ"ט:
9You must announce the 50th year by means of shofar blasts: In the seventh month, on the 10th of that month, i.e., on the Day of Atonement, you must announce this year by sounding the shofar throughout your land.		טוְהַֽעֲבַרְתָּ֞ שׁוֹפַ֤ר תְּרוּעָה֙ בַּחֹ֣דֶשׁ הַשְּׁבִעִ֔י בֶּֽעָשׂ֖וֹר לַחֹ֑דֶשׁ בְּיוֹם֙ הַכִּפֻּרִ֔ים תַּֽעֲבִ֥ירוּ שׁוֹפָ֖ר בְּכָל־אַרְצְכֶֽם:
וְהַֽעֲבַרְתָּ - This term is used here in the same sense as: “Moses gave the order to announce (וַיַּעֲבִירוּ קוֹל) in the camp,” 4 denoting proclamation.		וְהַֽעֲבַרְתָּ. לְשׁוֹן "וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה" (שמות ל"ו), לְשׁוֹן הַכְרָזָה (ראש השנה ל"ד):
בְּיוֹם הַכִּפֻּרִים - On the Day of Atonement. From the fact that it says: “on the Day of Atonement,” do I not know that it is on the 10th of the month? Why then does it say: בֶּעָשׂוֹר לַחֹדֶשׁ “on the 10th of that month”? The additional words are only meant to tell you that blowing the shofar on the 10th of the month overrides the Sabbath throughout your land, but blowing the shofar on Rosh Hashanah does not override the Sabbath throughout the land, but only in the court.		בְּיוֹם הַכִּפֻּרִים. מִמַּשְׁמָע שֶׁנֶּאֱמַר בְּיוֹם הַכִּפּוּרִים, אֵינִי יוֹדֵעַ שֶׁהוּא בֶּעָשׂוֹר לַחֹדֶשׁ? אִם כֵּן לָמָּה נֶאֱמַר בֶּעָשׂוֹר לַחֹדֶשׁ? אֶלָּא לוֹמַר לְךָ, תְּקִיעָה בֶּעָשׂוֹר לַחֹדֶשׁ דּוֹחָה שַׁבָּת בְּכָל אַרְצְכֶם, וְאֵין תְּקִיעַת רֹאשׁ הַשָּׁנָה דּוֹחָה שַׁבָּת בְּכָל אַרְצְכֶם אֶלָּא בְּבֵית דִּין בִּלְבָד (ספרא):
10You must sanctify the 50th year. You must proclaim freedom throughout the land for all those bondservants who live in it. You must designate this year as the Jubilee. Each of you must return to his landed property, and each of you must return to his family.		יוְקִדַּשְׁתֶּ֗ם אֵ֣ת שְׁנַ֤ת הַֽחֲמִשִּׁים֙ שָׁנָ֔ה וּקְרָאתֶ֥ם דְּר֛וֹר בָּאָ֖רֶץ לְכָל־יֽשְׁבֶ֑יהָ יוֹבֵ֥ל הִוא֙ תִּֽהְיֶ֣ה לָכֶ֔ם וְשַׁבְתֶּ֗ם אִ֚ישׁ אֶל־אֲחֻזָּת֔וֹ וְאִ֥ישׁ אֶל־מִשְׁפַּחְתּ֖וֹ תָּשֻֽׁבוּ:
וְקִדַּשְׁתֶּם - You must sanctify - i.e., when it begins, they sanctify it in the court by saying: “This year is sanctified.”		וְקִדַּשְׁתֶּם. בִּכְנִיסָתָהּ מְקַדְּשִׁין אוֹתָהּ בְּבֵית דִּין, וְאוֹמְרִים מְקֻדֶּשֶׁת הַשָּׁנָה (ראש השנה כ"ד):
וּקְרָאתֶם דְּרוֹר - You must proclaim freedom - for bondservants, whether one who had his ear pierced, or whose original term of six years of service has not yet finished since he was sold. Rabbi Yehudah said: 5 What is the sense of the term דְּרוֹר? כִּמְדַיַּר בֵּי דְיָרָא “Like one who dwells in any dwelling” – i.e., who dwells wherever he wishes, and is not under the authority of others.		וּקְרָאתֶם דְּרוֹר. לָעֲבָדִים, בֵּין נִרְצַע בֵּין שֶׁלֹּא כָלוּ לוֹ שֵׁשׁ שָׁנִים מִשֶּׁנִּמְכַּר: אָמַר רַבִּי יְהוּדָה מַהוּ לְשׁוֹן דְּרוֹר? כִּמְדַיַּר בֵּי דַיְרָא וְכוּ' — שֶׁדָּר בְּכָל מָקוֹם שֶׁהוּא רוֹצֶה וְאֵינוֹ בִרְשׁוּת אֲחֵרִים (ספרא; ראש השנה ט'):
יוֹבֵל הִוא - (lit.) It is the Jubilee. This year is set apart from other years by having a unique name. And what is its name? It is named יוֹבֵל after the shofar blown to announce it.		יוֹבֵל הִוא. שָׁנָה זֹאת מֻבְדֶּלֶת מִשְּׁאָר שָׁנִים בִּנְקִיבַת שֵׁם לָהּ לְבַדָּהּ, וּמַה שְּׁמָהּ? יוֹבֵל שְׁמָהּ, עַל שֵׁם תְּקִיעַת שׁוֹפָר:
וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ - Each of you must return to his landed property - i.e., purchased fields return to their original owners.		וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ. שֶׁהַשָּׂדוֹת חוֹזְרוֹת לְבַעְלֵיהֶן:
וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻֽׁבוּ - And each man of you must return to his family. This is added to include the bondman who had his ear pierced.		וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻֽׁבוּ. לְרַבּוֹת אֶת הַנִּרְצָע (קידושין ט"ו):
11You must treat the 50th year as the Jubilee. You must not sow your fields. You may not reap its aftergrowth, and you may not pick the grapes that you had set aside.		יאיוֹבֵ֣ל הִ֗וא שְׁנַ֛ת הַֽחֲמִשִּׁ֥ים שָׁנָ֖ה תִּֽהְיֶ֣ה לָכֶ֑ם לֹ֣א תִזְרָ֔עוּ וְלֹ֤א תִקְצְרוּ֙ אֶת־סְפִיחֶ֔יהָ וְלֹ֥א תִבְצְר֖וּ אֶת־נְזִרֶֽיהָ:
יוֹבֵל הִוא שְׁנַת הַֽחֲמִשִּׁים שָׁנָה - [You must treat] the 50th year as the Jubilee. Why does Scripture state this? Since it says: וְקִדַּשְׁתֶּם “You must sanctify the 50th year…,” 6 as stated in Rosh Hashanah 7 and in Torat Kohanim.		יוֹבֵל הִוא שְׁנַת הַֽחֲמִשִּׁים שָׁנָה. מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר וְקִדַּשְׁתֶּם וְגוֹ' כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ח') וּבְתּוֹרַת כֹּהֲנִים:
אֶת־נְזִרֶֽיהָ - That you had set aside - i.e., the guarded grapes. But you may gather those that were made ownerless. Just as this is stated regarding the seventh year, so it is stated regarding the Jubilee year. Thus, in each 50-year cycle, two sanctified years are found to be consecutive: the 49th year, being a sabbatical year, and the 50th year, being the Jubilee.		אֶת־נְזִרֶֽיהָ. אֶת הָעֲנָבִים הַמְשֻׁמָּרִים, אֲבָל בּוֹצֵר אַתָּה מִן הַמֻּפְקָרִים; כְּשֵׁם שֶׁנֶּאֱמַר בַּשְּׁבִיעִית כָּךְ נֶאֱמַר בַּיּוֹבֵל, נִמְצְאוּ שְׁתֵּי שָׁנִים קְדוֹשׁוֹת סְמוּכוֹת זוֹ לָזוֹ — שְׁנַת מ"ט שְׁמִטָּה, וּשְׁנַת הַחֲמִשִּׁים יוֹבֵל:
12It is the Jubilee year. It remains holy for you. You may eat its produce from the field.		יבכִּ֚י יוֹבֵ֣ל הִ֔וא קֹ֖דֶשׁ תִּֽהְיֶ֣ה לָכֶ֑ם מִ֨ן־הַשָּׂדֶ֔ה תֹּֽאכְל֖וּ אֶת־תְּבֽוּאָתָֽהּ:
קֹדֶשׁ תִּֽהְיֶה לָכֶם - (lit.) It must be holy for you - i.e., the sanctity of its produce encompasses articles purchased with it, as is the case with consecrated items. I might think that the produce itself attains unsanctified status when thus exchanged, like other consecrated items do? Scripture therefore states: תִּהְיֶה (lit.) “it will be,” i.e., it remains in its sanctified status.		קֹדֶשׁ תִּֽהְיֶה לָכֶם. תּוֹפֶסֶת דָּמֶיהָ כְּהֶקְדֵּשׁ, יָכוֹל תֵּצֵא הִיא לְחֻלִּין, תַּלְמוּד לוֹמָר תהיה — בַּהֲוָיָתָהּ תְּהֵא (ספרא; סוכה מ'):
מִן־הַשָּׂדֶה תֹּֽאכְלוּ - You may eat…from the field. i.e., only by virtue of the field you may eat what is in the house, meaning that if any type of produce is no longer available for undomesticated animals in the field, you must remove it from the house; just as this is stated regarding the seventh year, so it is stated regarding the Jubilee year.		מִן־הַשָּׂדֶה תֹּֽאכְלוּ. עַל יְדֵי הַשָּׂדֶה אַתָּה אוֹכֵל מִן הַבַּיִת, שֶׁאִם כָּלָה לַחַיָּה מִן הַשָּׂדֶה, אַתָּה צָרִיךְ לְבַעֵר מִן הַבַּיִת; כְּשֵׁם שֶׁנֶּאֱמַר בַּשְּׁבִיעִית כָּךְ נֶאֱמַר בַּיּוֹבֵל (ספרא):
13During this Jubilee year, each of you must return to his landed property.		יגבִּשְׁנַ֥ת הַיּוֹבֵ֖ל הַזֹּ֑את תָּשֻׁ֕בוּ אִ֖ישׁ אֶל־אֲחֻזָּתֽוֹ:
תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתֽוֹ - Each of you must return to his landed property. But was it not already said: “each of you must return to his landed property”? 8 It only is repeated to include a case of one who sold his field, and his son came forward and redeemed it from the purchaser, teaching us that it still reverts to his father in the Jubilee year.		תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתֽוֹ. וַהֲרֵי כְבָר נֶאֱמַר וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ? אֶלָּא לְרַבּוֹת הַמּוֹכֵר שָׂדֵהוּ וְעָמַד בְּנוֹ וּגְאָלָהּ שֶׁחוֹזֶרֶת לְאָבִיו בַּיּוֹבֵל (שם):
14When you sell some movable possession to your fellow Jew or buy something from your fellow Jew, you must not cheat one another.		ידוְכִֽי־תִמְכְּר֤וּ מִמְכָּר֙ לַֽעֲמִיתֶ֔ךָ א֥וֹ קָנֹ֖ה מִיַּ֣ד עֲמִיתֶ֑ךָ אַל־תּוֹנ֖וּ אִ֥ישׁ אֶת־אָחִֽיו:
וְכִֽי־תִמְכְּרוּ וגו' - When you sell… According to its plain sense, the verse is to be understood as literally implied. It is further expounded as follows: From where do we know that when you sell something, sell it to your fellow Jew? From the fact that Scripture states: “When you sell something, to your fellow” sell it; and from where do we know that when you wish to buy something, buy it from your fellow Jew? From the fact that Scripture states: “or buy – buy it from your fellow.”		וְכִֽי־תִמְכְּרוּ וגו'. לְפִי פְשׁוּטוֹ כְמַשְׁמָעוֹ; וְעוֹד יֵשׁ דְּרָשָׁה: מִנַּיִן כְּשֶׁאַתָּה מוֹכֵר, מְכֹר לְיִשְׂרָאֵל חֲבֵרְךָ? תַּלְמוּד לוֹמָר וְכִי תִמְכְּרוּ מִמְכָּר — לַעֲמִיתְךָ מְכֹר, וּמִנַּיִן שֶׁאִם בָּאתָ לִקְנוֹת קְנֵה מִיִּשְׂרָאֵל חֲבֵרְךָ? תַּלְמוּד לוֹמָר אוֹ קָנֹה — מִיַּד עֲמִיתֶךָ (ספרא):
אַל־תּוֹנוּ - You must not cheat. This refers to cheating someone out of money.		אַל־תּוֹנוּ. זוֹ אוֹנָאַת מָמוֹן (בבא מציעא נ"ח):
15You must purchase land from your fellow Jew according to the number of years that have elapsed since the previous Jubilee year. He must sell you land according to the number of years the land is expected to produce crops.		טובְּמִסְפַּ֤ר שָׁנִים֙ אַחַ֣ר הַיּוֹבֵ֔ל תִּקְנֶ֖ה מֵאֵ֣ת עֲמִיתֶ֑ךָ בְּמִסְפַּ֥ר שְׁנֵֽי־תְבוּאֹ֖ת יִמְכָּר־לָֽךְ:
בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל תִּקְנֶה - You must purchase…according to the number of years since the Jubilee [year]. This is the straightforward meaning, enabling us to explain the verse in its proper context: It is warning about fraud, meaning that when you sell or buy land, you must determine how many years remain until the Jubilee year, and the seller must sell and the buyer must buy based on the number of years and crops the field is expected to produce until then, for ultimately, he will return the land to him in the Jubilee year. Thus, if there are only a few years until the Jubilee year, and he sells it for a high price, the purchaser will have been defrauded; and if there were many years until the Jubilee year, and thus the buyer ate the produce of many harvests, yet he bought it for a low price, the seller will have been defrauded. Therefore, it must be bought for a price prorated according to the available time-period, and this is what it says here: “He must sell you according to the number of years of crops,” i.e., you must sell it to him based on the number of years that it will remain in the possession of the buyer. However, our rabbis 9 expounded: From here we derive the rule that one who sells his field is not permitted to redeem it within less than two years, as it must remain in the buyer’s possession for at least two years to the day. This applies even if those two years contain use of three crop-harvests, e.g., he sold it to him with its standing crop. The word שְׁנֵי, however, does not mean anything other than its plain sense (“years”), indicating that only the number of years that produced viable crops and not blasted crops is counted, and the minimum number of “years” (plural) is two.		בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל תִּקְנֶה. זֶהוּ פְשׁוּטוֹ לְיַשֵּׁב הַמִּקְרָא עַל אָפְנָיו: עַל הָאוֹנָאָה בָּא לְהַזְהִיר, כְּשֶׁתִּמְכֹּר אוֹ תִקְנֶה קַרְקַע, דְּעוּ כַּמָּה שָׁנִים יֵשׁ עַד הַיּוֹבֵל, וּלְפִי הַשָּׁנִים וּתְבוּאוֹת הַשָּׂדֶה שֶׁהִיא רְאוּיָה לַעֲשׂוֹת יִמְכֹּר הַמּוֹכֵר וְיִקְנֶה הַקּוֹנֶה, שֶׁהֲרֵי סוֹפוֹ לְהַחֲזִירָהּ לוֹ בִּשְׁנַת הַיּוֹבֵל, אִם יֵשׁ שָׁנִים מֻעָטוֹת וְזֶה מוֹכְרָהּ בְּדָמִים יְקָרִים, הֲרֵי נִתְאַנָּה לוֹקֵחַ, וְאִם יֵשׁ שָׁנִים מְרֻבּוֹת וְאָכַל מִמֶּנָּה תְּבוּאוֹת הַרְבֵּה, הֲרֵי נִתְאַנָּה מוֹכֵר, לְפִיכָךְ צָרִיךְ לִקְנוֹתָהּ לְפִי הַזְּמַן, וְזֶהוּ שֶׁנֶּאֱמַר בְּמִסְפַּר שְׁנֵי תְבוּאֹת יִמְכָּר לָךְ — לְפִי מִנְיַן שְׁנֵי הַתְּבוּאוֹת שֶׁתְּהֵא עוֹמֶדֶת בְּיַד הַלּוֹקֵחַ תִּמְכֹּר לוֹ. וְרַבּוֹתֵינוּ דָרְשׁוּ מִכָּאן שֶׁהַמּוֹכֵר שָׂדֵהוּ אֵינוֹ רַשַּׁאי לִגְאֹל פָּחוֹת מִשְׁתֵּי שָׁנִים — שֶׁתַּעֲמֹד שְׁתֵּי שָׁנִים בְּיַד הַלּוֹקֵחַ מִיּוֹם לְיוֹם, וַאֲפִלּוּ יֵשׁ שָׁלוֹשׁ תְּבוּאוֹת בְּאוֹתָן שְׁתֵּי שָׁנִים, כְּגוֹן שֶׁמְּכָרָהּ לוֹ בְּקָמוֹתֶיהָ; וּשְׁנֵי אֵינוֹ יוֹצֵא מִפְּשׁוּטוֹ — כְּלוֹמַר מִסְפַּר שָׁנִים שֶׁל תְּבוּאוֹת וְלֹא שֶׁל שִׁדָּפוֹן, וּמִעוּט שָׁנִים שְׁנַיִם (ספרא; ערכין כ"ט):
16The more the remaining years, the more you may increase your offer for its purchase price; the fewer the remaining years, the more you may decrease your offer for its purchase price. The price is prorated because the landowner is selling you only a specific number of crops.		טזלְפִ֣י \| רֹ֣ב הַשָּׁנִ֗ים תַּרְבֶּה֙ מִקְנָת֔וֹ וּלְפִי֙ מְעֹ֣ט הַשָּׁנִ֔ים תַּמְעִ֖יט מִקְנָת֑וֹ כִּ֚י מִסְפַּ֣ר תְּבוּאֹ֔ת ה֥וּא מֹכֵ֖ר לָֽךְ:
תַּרְבֶּה מִקְנָתוֹ - (lit.) You may increase its purchase - i.e., you may sell it for a high price.		תַּרְבֶּה מִקְנָתוֹ. תִּמְכְּרֶנָּה בְיֹקֶר:
תַּמְעִיט מִקְנָתוֹ - (lit.) You may decrease its purchase - i.e., you may lower its price.		תַּמְעִיט מִקְנָתוֹ. תַּמְעִיט בְּדָמֶיהָ:
17None of you may taunt your fellow Jew. You must fear your God, for I am God, your God.		יזוְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
וְלֹא תוֹנוּ אִישׁ אֶת־עֲמִיתוֹ - (lit.) None of you may abuse his fellow. Here Scripture warns about verbal abuse, meaning that one must not insult his fellow, nor may he give him advice that is not geared toward his best interest but geared toward the advantage and benefit of the advisor. Lest you say: Who knows if I had a bad intention (an ulterior motive)? Scripture says: “You must fear your God” – the One who knows the thoughts of all men – He knows. Regarding any matter that is one’s personal province and only the one thinking it in his heart can be aware of it, it says: “You must fear your God.”		וְלֹא תוֹנוּ אִישׁ אֶת־עֲמִיתוֹ. כָּאן הִזְהִיר עַל אוֹנָאַת דְּבָרִים, שֶׁלֹּא יַקְנִיט אֶת חֲבֵרוֹ וְלֹא יַשִּׂיאֶנּוּ עֵצָה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, לְפִי דַּרְכּוֹ וַהֲנָאָתוֹ שֶׁל יוֹעֵץ, וְאִם תֹּאמַר מִי יוֹדֵעַ אִם נִתְכַּוַּנְתִּי לְרָעָה? לְכָךְ נֶאֱמַר וְיָרֵאתָ מֵּאֱלֹהֶיךָ — הַיּוֹדֵעַ מַחֲשָׁבוֹת הוּא יוֹדֵעַ. כָּל דָּבָר הַמָּסוּר לַלֵּב, שֶׁאֵין מַכִּיר אֶלָּא מִי שֶׁהַמַּחֲשָׁבָה בְלִבּוֹ, נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ (ספרא; בבא מציעא נ"ח):
18You must carry out My rules and safeguard My ordinances and perform them. You will then live on the land securely.		יחוַֽעֲשִׂיתֶם֙ אֶת־חֻקֹּתַ֔י וְאֶת־מִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַֽעֲשִׂיתֶ֣ם אֹתָ֑ם וִֽישַׁבְתֶּ֥ם עַל־הָאָ֖רֶץ לָבֶֽטַח:
וִֽישַׁבְתֶּם עַל־הָאָרֶץ לָבֶֽטַח - You will then live on the land securely - since the Israelites are exiled for transgressing the laws of the sabbatical year, as it says: “Then the land will appease Me over its unobserved sabbatical years…and appease Me over its unobserved sabbatical years.” 10 And indeed, the 70 years of the Babylonian exile corresponded to the 70 sabbatical years that they failed to observe.		וִֽישַׁבְתֶּם עַל־הָאָרֶץ לָבֶֽטַח. שֶׁבַּעֲוֹן שְׁמִטָּה יִשְׂרָאֵל גּוֹלִים, שֶׁנֶּאֱמַר "אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ, וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ" (ויקרא כ"ו), וְשִׁבְעִים שָׁנָה שֶׁל גָּלוּת בָּבֶל כְּנֶגֶד שִׁבְעִים שְׁמִטּוֹת שֶׁבִּטְּלוּ הָיוּ:

Footnotes

Rosh Hashanah 9b.

Rosh Hashanah 8b.

Torat Kohanim.

Second Portion

Vayikra (Leviticus) Chapter 25

19The land will yield its produce, you will eat to satiety, and you will live upon the land securely.		יט וְנָֽתְנָ֤ה הָאָ֨רֶץ֙ פִּרְיָ֔הּ וַֽאֲכַלְתֶּ֖ם לָשׂ֑בַע וִֽישַׁבְתֶּ֥ם לָבֶ֖טַח עָלֶֽיהָ:
וְנָֽתְנָה הָאָרֶץ וגו', וִֽישַׁבְתֶּם לָבֶטַח עָלֶֽיהָ - The land will yield…and you will live securely. i.e., you will not be worried about a year of drought.		וְנָֽתְנָה הָאָרֶץ וגו', וִֽישַׁבְתֶּם לָבֶטַח עָלֶֽיהָ. שֶׁלֹּא תִדְאֲגוּ מִשְּׁנַת בַּצֹּרֶת:
וַֽאֲכַלְתֶּם לָשׂבַע - You will eat to satiety - even in your stomach the food will be blessed, i.e., the food will be miraculously filling.		וַֽאֲכַלְתֶּם לָשׂבַע. אַף בְּתוֹךְ הַמֵּעַיִם תְּהֵא בוֹ בְּרָכָה (עי' ספרא):
20If you should wonder, “What will we eat in the seventh year? We cannot sow, and we cannot gather in our produce!”		כוְכִ֣י תֹֽאמְר֔וּ מַה־נֹּאכַ֖ל בַּשָּׁנָ֣ה הַשְּׁבִיעִ֑ת הֵ֚ן לֹ֣א נִזְרָ֔ע וְלֹ֥א נֶֽאֱסֹ֖ף אֶת־תְּבֽוּאָתֵֽנוּ:
וְלֹא נֶֽאֱסֹף - And we cannot gather in - into the house.		וְלֹא נֶֽאֱסֹף. אֶל הַבַּיִת:
אֶת־תְּבֽוּאָתֵֽנוּ - Our produce - such as wine, fruit of trees, and crops that grew on their own.		אֶת־תְּבֽוּאָתֵֽנוּ. כְּגוֹן יַיִן וּפֵרוֹת הָאִילָן וּסְפִיחִין הַבָּאִים מֵאֵלֵיהֶם:
21I will command My blessing for you in the sixth year, and it will yield enough produce for three years,		כאוְצִוִּ֤יתִי אֶת־בִּרְכָתִי֙ לָכֶ֔ם בַּשָּׁנָ֖ה הַשִּׁשִּׁ֑ית וְעָשָׂת֙ אֶת־הַתְּבוּאָ֔ה לִשְׁל֖שׁ הַשָּׁנִֽים:
לִשְׁלשׁ הַשָּׁנִֽים - For three years - i.e., for part of the sixth year – from Nisan to Rosh Hashanah, for the entire seventh year, and for part of the eighth year – for they will sow in the eighth year in Marcheshvan and reap only in Nisan.		לִשְׁלשׁ הַשָּׁנִֽים. לִקְצָת הַשִּׁשִּׁית — מִנִּיסָן וְעַד רֹ"הַ, וְלַשְּׁבִיעִית, וְלַשְּׁמִינִית, שֶׁיִּזְרְעוּ בַשְּׁמִינִית בְּמַרְחֶשְׁוָן וְיִקְצְרוּ בְנִיסָן:
22for you will sow in the eighth year, while eating from the old crops. You will eat from the old crop until the ninth year, until the arrival of its crop.		כבוּזְרַעְתֶּ֗ם אֵ֚ת הַשָּׁנָ֣ה הַשְּׁמִינִ֔ת וַֽאֲכַלְתֶּ֖ם מִן־הַתְּבוּאָ֣ה יָשָׁ֑ן עַ֣ד \| הַשָּׁנָ֣ה הַתְּשִׁיעִ֗ת עַד־בּוֹא֙ תְּב֣וּאָתָ֔הּ תֹּֽאכְל֖וּ יָשָֽׁן:
עַד הַשָּׁנָה הַתְּשִׁיעִת - Until the ninth year - i.e., until the Festival of Sukot of the ninth year, which is the time when the crop of the eighth year enters the house, for throughout the summer it was in the field in the granaries, and in Tishrei is its time to be gathered into the house. There were also times that one year would need to yield enough produce for four years, in the sixth year before the seventh sabbatical year, when they abstain from agricultural work for two consecutive years: the seventh year and the Jubilee. This verse, however, was stated regarding all the other regular sabbatical years.		עַד הַשָּׁנָה הַתְּשִׁיעִת. עַד חַג הַסֻּכּוֹת שֶׁל תְּשִׁיעִית, שֶׁהוּא עֵת בֹּא תְּבוּאָתָהּ שֶׁל שְׁמִינִית לְתוֹךְ הַבַּיִת, שֶׁכָּל יְמוֹת הַקַּיִץ הָיוּ בַשָּׂדֶה בַּגְּרָנוֹת, וּבְתִשְׁרֵי הוּא עֵת הָאָסִיף לַבַּיִת; וּפְעָמִים שֶׁהָיְתָה צְרִיכָה לַעֲשׂוֹת לְאַרְבַּע שָׁנִים — בַּשִּׁשִּׁית שֶׁלִּפְנֵי הַשְּׁמִטָּה הַשְּׁבִיעִית, שֶׁהֵן בְּטֵלִין מֵעֲבוֹדַת קַרְקַע שְׁתֵּי שָׁנִים רְצוּפוֹת — הַשְּׁבִיעִית וְהַיּוֹבֵל, וּמִקְרָא זֶה נֶאֱמַר בִּשְׁאָר הַשְּׁמִטּוֹת כֻּלָּן:
23The land must not be sold in such a way as to sever it permanently from its original owner, for the land belongs to Me, for you are sojourners and residents dwelling with Me on My land.		כגוְהָאָ֗רֶץ לֹ֤א תִמָּכֵר֙ לִצְמִתֻ֔ת כִּי־לִ֖י הָאָ֑רֶץ כִּֽי־גֵרִ֧ים וְתֽוֹשָׁבִ֛ים אַתֶּ֖ם עִמָּדִֽי:
וְהָאָרֶץ לֹא תִמָּכֵר - The land must not be sold. This is stated here to add a prohibition to the command to return purchased fields to their original owners in the Jubilee year, namely, that the purchaser not withhold the field for himself.		וְהָאָרֶץ לֹא תִמָּכֵר. לִתֵּן לָאו עַל חֲזָרַת שָׂדוֹת לַבְּעָלִים בַּיּוֹבֵל, שֶׁלֹּא יְהֵא הַלּוֹקֵחַ כּוֹבְשָׁהּ:
לִצְמִתֻת - means literally “for severance”; in our context, as a sale fixed for perpetuity.		לִצְמִתֻת. לִפְסִיקָה, לִמְכִירָה פְסוּקָה עוֹלָמִית:
כִּי־לִי הָאָרֶץ - For the land belongs to Me. Do not regard the land begrudgingly, for it is not yours.		כִּי־לִי הָאָרֶץ. אַל תֵּרַע עֵינְךָ בָהּ שֶׁאֵינָהּ שֶׁלְּךָ (ספרא):
24Throughout the land of your possession, you must also allow the land its redemption:		כדוּבְכֹ֖ל אֶ֣רֶץ אֲחֻזַּתְכֶ֑ם גְּאֻלָּ֖ה תִּתְּנ֥וּ לָאָֽרֶץ:
וּבְכֹל אֶרֶץ אֲחֻזַּתְכֶם - Throughout the land of your possession. The word כֹל “entire” is added to include houses and Hebrew bondmen in the law of redemption. This matter is explained in the first chapter of Kiddushin. 1 But according to its straightforward meaning it is connected to the following passage, teaching us that one who sells his inherited land is entitled to redeem it after two years, either he or his relative, and the purchaser cannot prevent it.		וּבְכֹל אֶרֶץ אֲחֻזַּתְכֶם. לְרַבּוֹת בָּתִּים וְעֶבֶד עִבְרִי, וְדָבָר זֶה מְפֹרָשׁ בְּקִדּוּשִׁין בְּפֶרֶק רִאשׁוֹן (דף כ"א). וּלְפִי פְשׁוּטוֹ סָמוּךְ לְפָרָשָׁה שֶׁלְּאַחֲרָיו, שֶׁהַמּוֹכֵר אֲחֻזָּתוֹ רַשָּׁאִי לְגָאֳלָהּ לְאַחַר שְׁתֵּי שָׁנִים, אוֹ הוּא אוֹ קְרוֹבוֹ, וְאֵין הַלּוֹקֵחַ יָכוֹל לְעַכֵּב:
25If your brother Israelite becomes destitute and sells some of his inherited land, his redeemer who is related to him may come forth and redeem that which his relative had sold.		כהכִּֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָכַ֖ר מֵֽאֲחֻזָּת֑וֹ וּבָ֤א גֹֽאֲלוֹ֙ הַקָּרֹ֣ב אֵלָ֔יו וְגָאַ֕ל אֵ֖ת מִמְכַּ֥ר אָחִֽיו:
כִּֽי־יָמוּךְ אָחִיךָ וּמָכַר - If your brother becomes destitute and sells. This teaches us that a person is not permitted to sell his field unless forced to do so by poverty.		כִּֽי־יָמוּךְ אָחִיךָ וּמָכַר. מְלַמֵּד שֶׁאֵין אָדָם רַשַּׁאי לִמְכֹּר שָׂדֵהוּ אֶלָּא מֵחֲמַת דֹּחַק עֹנִי (עי' ספרא):
מֵֽאֲחֻזָּתוֹ - Some of his inherited land - but not all of it. Scripture thus teaches us correct behavior, namely, that a person should leave a field for himself.		מֵֽאֲחֻזָּתוֹ. וְלֹא כֻּלָּהּ, לִמֵּד דֶּרֶךְ אֶרֶץ, שֶׁיְּשַׁיֵּר שָׂדֶה לְעַצְמוֹ:
וְגָאַל אֵת מִמְכַּר אָחִֽיו - And redeem that which his relative had sold - and the purchaser may not prevent it.		וְגָאַל אֵת מִמְכַּר אָחִֽיו. וְאֵין הַלּוֹקֵחַ יָכוֹל לְעַכֵּב:
26If a man does not have a redeemer for his land, but he obtains sufficient means to afford its redemption,		כווְאִ֕ישׁ כִּ֛י לֹ֥א יִֽהְיֶה־לּ֖וֹ גֹּאֵ֑ל וְהִשִּׂ֣יגָה יָד֔וֹ וּמָצָ֖א כְּדֵ֥י גְאֻלָּתֽוֹ:
וְאִישׁ כִּי לֹא יִֽהְיֶה־לּוֹ גֹּאֵל - If a man does not have a redeemer. Is there anyone among the Israelites that has no redeemers? This can therefore only refer to a redeemer who is able to redeem the original owner’s sold property.		וְאִישׁ כִּי לֹא יִֽהְיֶה־לּוֹ גֹּאֵל. וְכִי יֵשׁ לְךָ אָדָם בְּיִשְֹרָאֵל שֶׁאֵין לוֹ גּוֹאֲלִים? אֶלָּא גּוֹאֵל שֶׁיּוּכַל לִגְאֹל מִמְכָּרוֹ (קידושין כ"א):
27he must calculate the years for which the land has been sold, and return the difference to the man to whom he sold it, and then he may return to his inheritance.		כזוְחִשַּׁב֙ אֶת־שְׁנֵ֣י מִמְכָּר֔וֹ וְהֵשִׁיב֙ אֶת־הָ֣עֹדֵ֔ף לָאִ֖ישׁ אֲשֶׁ֣ר מָֽכַר־ל֑וֹ וְשָׁ֖ב לַֽאֲחֻזָּתֽוֹ:
וְחִשַּׁב אֶת־שְׁנֵי מִמְכָּרוֹ - He must calculate the years for which the land has been sold. How many years were there until the Jubilee year? Such and such. For how much did I sell it to you? For such and such a price. You would have ultimately returned it to me in the Jubilee year. It follows that you actually bought a number of crops at a certain rate for each year: If you ate its produce for three or four years, deduct their value from the total you paid and take back the rest of the sum, and that is what is meant by וְהֵשִׁיב אֶת הָעֹדֵף(lit.) “and return the excess”. i.e., the excess of the purchase price over the consumed crops that the purchaser ate of it, giving this amount back to the purchaser.		וְחִשַּׁב אֶת־שְׁנֵי מִמְכָּרוֹ. "כַּמָּה שָׁנִים הָיוּ עַד הַיּוֹבֵל? כָּךְ וְכָךְ, וּבְכַמָּה מְכַרְתִּיהָ לְךָ? בְּכָךְ וְכָךְ, עָתִיד הָיִיתָ לְהַחֲזִירָהּ בַּיּוֹבֵל, נִמְצֵאתָ קוֹנֶה מִסְפַּר הַתְּבוּאוֹת כְּפִי חֶשְׁבּוֹן שֶׁל כָּל שָׁנָה, אָכַלְתָּ אוֹתָהּ שָׁלוֹשׁ שָׁנִים אוֹ אַרְבַּע, הוֹצֵא אֶת דְּמֵיהֶן מִן הַחֶשְׁבוֹן וְטֹל אֶת הַשְּׁאָר"; וְזֶהוּ וְהֵשִׁיב אֶת הָעֹדֵף בִּדְמֵי הַמֶּקַח עַל הָאֲכִילָה שֶׁאֲכָלָהּ וְיִתְּנֵם לַלּוֹקֵחַ:
לָאִישׁ אֲשֶׁר מָֽכַר־לוֹ - To the man to whom he sold it - “he” referring to the original seller, who wishes to redeem it.		לָאִישׁ אֲשֶׁר מָֽכַר־לוֹ. הַמּוֹכֵר הַזֶּה שֶׁבָּא לְגָאֳלָהּ:
28But if he cannot afford to repay, his sale must remain in the possession of the one who has purchased it until the Jubilee year. It must go out of the purchaser’s possession in the Jubilee year and revert to the original owner’s inheritance.		כחוְאִ֨ם לֹא־מָֽצְאָ֜ה יָד֗וֹ דֵּי֘ הָשִׁ֣יב לוֹ֒ וְהָיָ֣ה מִמְכָּר֗וֹ בְּיַד֙ הַקֹּנֶ֣ה אֹת֔וֹ עַ֖ד שְׁנַ֣ת הַיּוֹבֵ֑ל וְיָצָא֙ בַּיֹּבֵ֔ל וְשָׁ֖ב לַֽאֲחֻזָּתֽוֹ:
דֵּי הָשִׁיב לוֹ - (lit.) Enough to repay [the buyer]. From here, we learn that he may not redeem it one part at a time.		דֵּי הָשִׁיב לוֹ. מִכָּאן שֶׁאֵינוֹ גוֹאֵל לַחֲצָאִין (ספרא; ערכין ל'):
עַד שְׁנַת הַיּוֹבֵל - Until the Jubilee year. עַד “until” indicates that the field may not enter that year in the purchaser’s possession at all, for the Jubilee effects release of property at its onset.		עַד שְׁנַת הַיּוֹבֵל. שֶׁלֹּא יִכָּנֵס לְתוֹךְ אוֹתָהּ שָׁנָה כְּלוּם, שֶׁהַיּוֹבֵל מְשַׁמֵּט בִּתְחִלָּתוֹ (ספרא; ערכין כ"ח):

Footnotes

Kidushin 21a.

Third Portion

Vayikra (Leviticus) Chapter 25

29When a man sells a residential house inside a walled city, its redemption may take place only until the end of the year of its sale. Thus, its period of redemption is one full year.		כטוְאִ֗ישׁ כִּֽי־יִמְכֹּ֤ר בֵּֽית־מוֹשַׁב֙ עִ֣יר חוֹמָ֔ה וְהָֽיְתָה֙ גְּאֻלָּת֔וֹ עַד־תֹּ֖ם שְׁנַ֣ת מִמְכָּר֑וֹ יָמִ֖ים תִּֽהְיֶ֥ה גְאֻלָּתֽוֹ:
בֵּֽית־מוֹשַׁב עִיר חוֹמָה - A residential house (lit.) of a walled city - i.e., a house within a city surrounded by a wall from the time of Joshua son of Nun.		בֵּֽית־מוֹשַׁב עִיר חוֹמָה. בַּיִת בְּתוֹךְ עִיר הַמֻּקֶּפֶת חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן (ספרא):
וְהָֽיְתָה גְּאֻלָּתוֹ - Its redemption may take place. Since it says regarding a field that he may redeem it from two years after sale and onward, whenever he wishes, but within the first two years he may not redeem it, it was necessary to explain regarding this case that the opposite applies: If he wishes to redeem it within the first year, he may redeem it, but after that he may no longer redeem it.		וְהָֽיְתָה גְּאֻלָּתוֹ. לְפִי שֶׁנֶּאֱמַר בְּשָׂדֶה שֶׁיָּכוֹל לְגָאֳלָהּ מִשְּׁתֵי שָׁנִים וָאֵילָךְ כָּל זְמַן שֶׁיִּרְצֶה, וּבְתוֹךְ שְׁתֵּי שָׁנִים הָרִאשׁוֹנִים אֵינוֹ יָכוֹל לְגָאֳלָהּ, הֻצְרַךְ לְפָרֵט בָּזֶה שֶׁהוּא חִלּוּף — שֶׁאִם רָצָה לִגְאֹל בְּשָׁנָה רִאשׁוֹנָה גּוֹאֲלָהּ, וּלְאַחַר מִכָּאן אֵינוֹ גוֹאֲלָהּ:
וְהָֽיְתָה גְּאֻלָּתוֹ - Its redemption may take place - i.e., that of the house.		וְהָֽיְתָה גְּאֻלָּתוֹ. שֶׁל בַּיִת:
יָמִים - (lit.) Days. The days of an entire year are called יָמִים. Similarly we find: “Let the girl remain with us for a year (יָמִים).” 1		יָמִים. יְמֵי שָׁנָה שְׁלֵמָה קְרוּיִים יָמִים, וְכֵן "תֵּשֵׁב הַנַּעֲרָה אִתָּנוּ יָמִים" (בראשית כ"ד):
30If it is not redeemed by the end of a complete year since its sale, that house in the walled city will remain permanently the property of the person who purchased it, throughout his generations. It will not leave his possession in the Jubilee year.		לוְאִ֣ם לֹֽא־יִגָּאֵ֗ל עַד־מְלֹ֣את לוֹ֘ שָׁנָ֣ה תְמִימָה֒ וְ֠קָ֠ם הַבַּ֨יִת אֲשֶׁר־בָּעִ֜יר אֲשֶׁר־ל֣וֹ (כתיב אשר־לא) חֹמָ֗ה לַצְּמִיתֻ֛ת לַקֹּנֶ֥ה אֹת֖וֹ לְדֹֽרֹתָ֑יו לֹ֥א יֵצֵ֖א בַּיֹּבֵֽל:
וְקָם הַבַּיִת … צמיתת - That house…will remain permanently. i.e., it leaves the control of the seller and stays under the control of the purchaser.		וְקָם הַבַּיִת … צמיתת. יָצָא מִכֹּחוֹ שֶׁל מוֹכֵר וְעוֹמֵד בְּכֹחוֹ שֶׁל קוֹנֶה:
אֲשֶׁר־לֹֽא־חֹמָה - Although the written form לֹא would indicate that the phrase be translated “that has no wall,” we read, i.e., interpret, the word as if it were written לוֹ, i.e., “that has a wall.” Our rabbis of blessed memory 2 stated the meaning of this: although it does not have one now, it is considered a walled city since it had one previously. Although this word is referring to עִיר “city,” which is feminine, and it therefore should have written לָהּ and not לוֹ, since it was necessary to write the word as לֹא in the text, the traditional reading was established as לוֹ, since the sound of לוֹ is similar to לֹא.		אֲשֶׁר־לֹֽא־חֹמָה. "לוֹ" קָרֵינָן, אָמְרוּ רַבּוֹתֵינוּ זִ"לִ אַף עַל פִּי שֶׁאֵין לוֹ עַכְשָׁיו הוֹאִיל וְהָיְתָה לוֹ קֹדֶם לָכֵן; וְעִיר נְקֵבָה הִיא, וְהֻצְרַךְ לִכְתֹּב "לָהּ", אֶלָּא מִתּוֹךְ שֶׁצָּרִיךְ לִכְתֹּב "לֹא" בִּפְנִים, תִּקְּנוּ "לוֹ" בַּמָּסֹרֶת — זֶה נוֹפֵל עַל זֶה:
לֹֽא־יֵצֵא בַּיֹּבֵֽל - It will not leave [his possession] in the Jubilee [year]. Rabbi Safra said: From here, we learn that even if the Jubilee year arrives during the year of sale, the house does not leave him.		לֹֽא־יֵצֵא בַּיֹּבֵֽל. אָמַר רַב סַפְרָא אִם פָּגַע בּוֹ יוֹבֵל בְּתוֹךְ שְׁנָתוֹ לֹא יֵצֵא (עי' ערכין ל"א):
31Houses in open cities that do not have a surrounding wall are to be considered as the field of the land. Such houses must be allowed their redemption; the house will leave the purchaser’s possession in the Jubilee year.		לאוּבָתֵּ֣י הַֽחֲצֵרִ֗ים אֲשֶׁ֨ר אֵֽין־לָהֶ֤ם חֹמָה֙ סָבִ֔יב עַל־שְׂדֵ֥ה הָאָ֖רֶץ יֵֽחָשֵׁ֑ב גְּאֻלָּה֙ תִּֽהְיֶה־לּ֔וֹ וּבַיֹּבֵ֖ל יֵצֵֽא:
וּבָתֵּי הַֽחֲצֵרִים - Houses in open cities. The meaning of חֲצֵרִים is as Onkelos translates it: פַצְחִין “open cities without walls,” and there are many instances of such usage in the Book of Joshua, e.g., הֶעָרִים וְחַצְרֵיהֶם “The walled cities and their open towns”; 3 and similarly: בְּחַצְרֵיהֶם וּבְטִירֹתָם “their open towns and their strongholds.” 4		וּבָתֵּי הַֽחֲצֵרִים. כְּתַרְגּוּמוֹ "פַּצְחִין" — עֲיָרוֹת פְּתוּחוֹת מֵאֵין חוֹמָה, וְיֵשׁ הַרְבֵּה בְּסֵפֶר יְהוֹשֻׁעַ, "הֶעָרִים וְחַצְרֵיהֶם" (יהושע י"ג), "בְּחַצְרֵיהֶם וּבְטִירֹתָם" (בראשית כ"ה):
עַל־שְׂדֵה הָאָרֶץ יֵֽחָשֵׁב - Are to be considered as field of the land - i.e., they are like fields in that they may be redeemed until the Jubilee year, and revert to the original owner in the Jubilee year if they were not previously redeemed.		עַל־שְׂדֵה הָאָרֶץ יֵֽחָשֵׁב. הֲרֵי הֵן כְּשָׂדוֹת, הַנִּגְאָלִים עַד הַיּוֹבֵל וְיוֹצְאִין בַּיּוֹבֵל לַבְּעָלִים אִם לֹא נִגְאֲלוּ:
גְּאֻלָּה תִּֽהְיֶה־לּוֹ - [Such houses] must be allowed their redemption - immediately, if the seller so wishes. In this respect houses in open cities have an advantage over fields, for fields cannot be redeemed until two years after their sale.		גְּאֻלָּה תִּֽהְיֶה־לּוֹ. מִיָּד, אִם יִרְצֶה, וּבָזֶה יָפֶה כֹחוֹ מִכֹּחַ שָׂדוֹת, שֶׁהַשָּׂדוֹת אֵין נִגְאֲלוֹת עַד שְׁתֵּי שָׁנִים (ערכין ל"ג):
וּבַיֹּבֵל יֵצֵֽא - Will leave [the purchaser’s possession] in the Jubilee [year] - for free.		וּבַיֹּבֵל יֵצֵֽא. בְּחִנָּם:
32Regarding the cities of the Levites: the Levites will have unlimited rights of redemption both of the houses of their cities and of their landed property.		לבוְעָרֵי֙ הַֽלְוִיִּ֔ם בָּתֵּ֖י עָרֵ֣י אֲחֻזָּתָ֑ם גְּאֻלַּ֥ת עוֹלָ֖ם תִּֽהְיֶ֥ה לַֽלְוִיִּֽם:
וְעָרֵי הַֽלְוִיִּם - The cities of the Levites - i.e., the 48 cities that were given to them.		וְעָרֵי הַֽלְוִיִּם. אַרְבָּעִים וּשְׁמוֹנֶה עִיר שֶׁנִתְּנוּ לָהֶם:
גְּאֻלַּת עוֹלָם - Unlimited rights of redemption - i.e., the Levite may redeem it immediately, even before two years have elapsed since the sale, if the Levites sold one of their fields that were given to them within the 2000-cubit area surrounding their cities; or if they sold a house in a walled city, they may always redeem it, and it does not become transferred absolutely to the buyer at the end of one year.		גְּאֻלַּת עוֹלָם. גּוֹאֵל מִיָּד, אֲפִלּוּ לִפְנֵי שְׁתֵּי שָׁנִים, אִם מָכְרוּ שָׂדֶה מִשְּׂדוֹתֵיהֶם הַנְּתוּנוֹת לָהֶם בְּאַלְפַּיִם אַמָּה סְבִיבוֹת הֶעָרִים, אוֹ אִם מָכְרוּ בַיִת בְּעִיר חוֹמָה, גּוֹאֲלִין לְעוֹלָם וְאֵינוֹ חָלוּט לְסוֹף שָׁנָה (שם):
33If someone purchases property from the Levites, the purchased house or inherited city will leave the possession of the purchaser in the Jubilee year, because the houses of the cities of the Levites are their sole inherited property amid the Israelites.		לגוַֽאֲשֶׁ֤ר יִגְאַל֙ מִן־הַֽלְוִיִּ֔ם וְיָצָ֧א מִמְכַּר־בַּ֛יִת וְעִ֥יר אֲחֻזָּת֖וֹ בַּיֹּבֵ֑ל כִּ֣י בָתֵּ֞י עָרֵ֣י הַֽלְוִיִּ֗ם הִ֚וא אֲחֻזָּתָ֔ם בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
וַֽאֲשֶׁר יִגְאַל מִן־הַֽלְוִיִּם - If someone purchases property from the Levites - i.e., if one buys a house or a city from them.		וַֽאֲשֶׁר יִגְאַל מִן־הַֽלְוִיִּם. וְאִם יִקְנֶה בַיִת אוֹ עִיר מֵהֶם:
וְיֵצֵא בַיּוֹבֵל - that sold house or city will leave the possession of the purchaser in the Jubilee year and will revert to the possession of the Levite who sold it; it will not become transferred to the purchaser absolutely like other houses in walled cities belonging to lay Israelites. This instance of the verb גאל thus denotes selling. Another explanation, rendering גאל as “redeem”: Since it says: “the Levites will have unlimited rights of redemption,” 5 I might think that Scripture is only speaking about an Israelite buyer who bought a house in one of the Levite cities, but if a Levite buys a house from another Levite, it does become transferred absolutely if not redeemed within the year. Scripture therefore states: וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם “And that which is redeemed from the Levites” – i.e., a Levite who redeems from a Levite buyer also has a permanent right of redemption.		וְיֵצֵא בַיּוֹבֵל. אוֹתוֹ מִמְכָּר שֶׁל בַּיִת אוֹ שֶׁל עִיר וְיָשׁוּב לַלֵּוִי שֶׁמְּכָרוֹ, וְלֹא יִהְיֶה חָלוּט כִּשְׁאָר בָּתֵּי עָרֵי חוֹמָה שֶׁל יִשְׂרָאֵל, וּגְאֻלָּה זוֹ לְשׁוֹן מְכִירָה; דָּבָר אַחֵר, לְפִי שֶׁנֶּאֱמַר גְּאֻלַּת עוֹלָם תִּהְיֶה לַלְוִיִּם, יָכוֹל לֹא דִּבֵּר הַכָּתוּב אֶלָּא בְּלוֹקֵחַ יִשְׂרָאֵל שֶׁקָּנָה בַיִת בְּעָרֵי הַלְוִיִּם, אֲבָל לֵוִי שֶׁקָּנָה מִלֵּוִי, יִהְיֶה חָלוּט, תַּלְמוּד לוֹמָר וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם — אַף הַגּוֹאֵל מִיַּד לֵוִי גּוֹאֵל גְּאֻלַּת עוֹלָם:
וְיָצָא מִמְכַּר־בַּיִת - The purchased house…will leave. According to the previous explanation, this is stating another commandment: And if he did not redeem it beforehand, it leaves the possession of buyer in the Jubilee year and does not become transferred absolutely to the buyer at the end of one year like a house bought from an Israelite.		וְיָצָא מִמְכַּר־בַּיִת. הֲרֵי זוֹ מִצְוָה אַחֶרֶת, וְאִם לֹא גְאָלָהּ, יוֹצְאָה בַיּוֹבֵל וְאֵינוֹ נֶחְלָט לְסוֹף שָׁנָה כְּבַיִת שֶׁל יִשְֹרָאֵל:
כִּי בָתֵּי עָרֵי הַֽלְוִיִּם הִוא אֲחֻזָּתָם - Because the houses of the cities of the Levites are their inherited property. They do not receive an inheritance of fields or vineyards, but only cities to dwell in and their surrounding open spaces. Therefore, these cities are for them in place of regular fields, and may thus be redeemed like fields, so that their possession of their inheritance never be terminated.		כִּי בָתֵּי עָרֵי הַֽלְוִיִּם הִוא אֲחֻזָּתָם. לֹא הָיָה לָהֶם נַחֲלַת שָׂדוֹת וּכְרָמִים, אֶלָּא עָרִים לָשֶׁבֶת וּמִגְרְשֵׁיהֶם, לְפִיכָךְ הֵם לָהֶם בִּמְקוֹם שָׂדוֹת, וְיֵשׁ לָהֶם גְּאֻלָּה כְשָׂדוֹת, כְּדֵי שֶׁלֹּא תֻּפְקַע נַחֲלָתָם מֵהֶם:
34A field surrounding the open areas of the Levites’ cities cannot be “sold,” because it is the Levites’ eternal inheritance.		לדוּֽשֲׂדֵ֛ה מִגְרַ֥שׁ עָֽרֵיהֶ֖ם לֹ֣א יִמָּכֵ֑ר כִּֽי־אֲחֻזַּ֥ת עוֹלָ֛ם ה֖וּא לָהֶֽם:
וּֽשֲׂדֵה מִגְרַשׁ עָֽרֵיהֶם לֹא יִמָּכֵר - A field [surrounding] the open areas of their cities cannot be sold - this refers to a sale by the Temple treasurer, and thus implies that if a Levite consecrated his field to the Temple but did not redeem it, and the treasurer subsequently sold it, it does not pass to the priests in the Jubilee year as is stated regarding a field consecrated by an Israelite: “if the treasurer has sold the field to someone else, it may no longer be redeemed.” 6 That is true of the lay Israelite, but the Levite may always redeem it.		וּֽשֲׂדֵה מִגְרַשׁ עָֽרֵיהֶם לֹא יִמָּכֵר. מֶכֶר גִּזְבָּר, שֶׁאִם הִקְדִּישׁ בֶּן לֵוִי אֶת שָׂדֵהוּ וְלֹא גְאָלָהּ וּמְכָרָהּ גִּזְבָּר, אֵינָהּ יוֹצְאָה לַכֹּהֲנִים בַּיּוֹבֵל כְּמוֹ שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל וְאִם מָכַר אֶת הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד (ויקרא כ"ז), אֲבָל בֶּן לֵוִי גּוֹאֵל לְעוֹלָם:
35If your brother Israelite is becoming destitute, you must support him as soon as his “hand,” i.e., his financial power, begins to falter beside you, so that he can continue to live with you in financial solvency, even if he be a convert or a resident alien.		להוְכִֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָ֥טָה יָד֖וֹ עִמָּ֑ךְ וְהֶֽחֱזַ֣קְתָּ בּ֔וֹ גֵּ֧ר וְתוֹשָׁ֛ב וָחַ֖י עִמָּֽךְ:
וְהֶֽחֱזַקְתָּ בּוֹ - You must support him - i.e., do not let his fortunes drop and collapse, as then it will be difficult to set him up again; rather, support him as soon as he begins to falter. To what is this comparable? To a slipping load on a donkey – as long as it is still on the donkey, one person can grab it and set it right, but once it has fallen to the ground, even five people cannot set it right.		וְהֶֽחֱזַקְתָּ בּוֹ. אַל תַּנִּיחֵהוּ שֶׁיֵּרֵד וְיִפֹּל וְיִהְיֶה קָשֶׁה לַהֲקִימוֹ, אֶלָּא חַזְּקֵהוּ מִשְּׁעַת מוֹטַת הַיָּד; לְמָה זֶה דוֹמֶה? לְמַשּׂאוֹי שֶׁעַל הַחֲמוֹר, עוֹדֵהוּ עַל הַחֲמוֹר אֶחָד תּוֹפֵס בּוֹ וּמַעֲמִידוֹ, נָפַל לָאָרֶץ, חֲמִשָּׁה אֵין מַעֲמִידִין אוֹתוֹ:
גֵּר וְתוֹשָׁב - A convert or a resident - i.e., even if he is a convert or a resident. What is a “resident”? Any non-Jew who accepted upon himself not to worship idols, but who may still eat carcasses of animals that were not ritually slaughtered.		גֵּר וְתוֹשָׁב. אַף אִם הוּא גֵּר אוֹ תוֹשָׁב; וְאֵיזֶהוּ תוֹשָׁב? כָּל שֶׁקִּבֵּל עָלָיו שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה וְאוֹכֵל נְבֵלוֹת (עי' ספרא):
36You must not take interest, interest from him. You must fear your God. Enable your brother Israelite to live with you in financial solvency.		לואַל־תִּקַּ֤ח מֵֽאִתּוֹ֙ נֶ֣שֶׁךְ וְתַרְבִּ֔ית וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ וְחֵ֥י אָחִ֖יךָ עִמָּֽךְ:
נֶשֶׁךְ וְתַרְבִּית - Interest, interest. Although it is expressed as two terms, the rabbis equated them. It is expressed as two terms in order to teach us that one who transgresses this prohibition violates two passive commandments.		נֶשֶׁךְ וְתַרְבִּית. חַד שַׁוִּינְהוּ רַבָּנָן, וְלַעֲבֹר עָלָיו בִּשְׁנֵי לָאוִין (בבא מציעא ס'):
וְיָרֵאתָ מֵֽאֱלֹהֶיךָ - You must fear your God. Since a person’s thought naturally inclines to take interest, and it is difficult to refrain from doing so, and he may convince himself that it is permitted as compensation for him not making any profit through his money while it was held by the borrower, it was therefore necessary for Scripture to say: “You must fear your God.” Alternatively, if someone pretends that his money is really that of a non-Jew so that he can lend it to an Israelite on interest, this is a matter of which only his own heart and thoughts can be aware, and for this reason Scripture needed to say: “You must fear your God.”		וְיָרֵאתָ מֵֽאֱלֹהֶיךָ. לְפִי שֶׁדַּעְתּוֹ שֶׁל אָדָם נִמְשֶׁכֶת אַחַר הָרִבִּית, וְקָשֶׁה לִפְרֹשׁ הֵימֶנּוּ, וּמוֹרֶה לְעַצְמוֹ הֶתֵּר בִּשְׁבִיל מְעוֹתָיו שֶׁהָיוּ בְטֵלוֹת אֶצְלוֹ, הֻצְרַךְ לוֹמַר וְיָרֵאתָ מֵּאֱלֹהֶיךָ, אוֹ הַתּוֹלֶה מְעוֹתָיו בְּגוֹי כְּדֵי לְהַלְווֹתָם לְיִשְֹרָאֵל בְּרִבִּית, הֲרֵי זֶה דָבָר הַמָּסוּר לְלִבּוֹ שֶׁל אָדָם וּמַחֲשַׁבְתּוֹ, לְכָךְ הֻצְרַךְ לוֹמַר וְיָרֵאתָ מֵּאֱלֹהֶיךָ (שם ס"א):
37You must not give him your money on the condition of being paid back with interest; you must not give him your food on the condition of being paid back with interest.		לזאֶת־כַּ֨סְפְּךָ֔ לֹֽא־תִתֵּ֥ן ל֖וֹ בְּנֶ֑שֶׁךְ וּבְמַרְבִּ֖ית לֹֽא־תִתֵּ֥ן אָכְלֶֽךָ:
38I am God, your God, who took you out of Egypt in order to give you Canaan; in order to be a God to you.		לחאֲנִ֗י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֤ת לָכֶם֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִֽים:
אֲשֶׁר־הוֹצֵאתִי וגו' - Who took [you] out…. just as I discerned between a firstborn and a non-firstborn, I also recognize and will exact punishment from one who lends money to an Israelite on interest and claims that it belongs to a non-Jew. Another explanation: “who took you out of Egypt” – I redeemed you on condition that you accept My commandments upon yourselves, even if they be difficult for you.		אֲשֶׁר־הוֹצֵאתִי וגו'. וְהִבְחַנְתִּי בֵין בְּכוֹר לְשֶׁאֵינוֹ בְכוֹר, אַף אֲנִי יוֹדֵעַ וְנִפְרָע מִן הַמַּלְוֶה מָעוֹת לְיִשְׂרָאֵל בְּרִבִּית וְאוֹמֵר שֶׁל גּוֹי הֵם; דָּבָר אַחֵר: אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם עַל מְנָת שֶׁתְּקַבְּלוּ עֲלֵיכֶם מִצְוֹתַי, וַאֲפִלּוּ הֵן כְּבֵדוֹת עֲלֵיכֶם:
לָתֵת לָכֶם אֶת־אֶרֶץ כְּנַעַן - To give you Canaan - as reward for accepting upon yourselves to fulfill My commandments.		לָתֵת לָכֶם אֶת־אֶרֶץ כְּנַעַן. בִּשְׂכַר שֶׁתְּקַבְּלוּ מִצְוֹתַי:
לִֽהְיוֹת לָכֶם לֵֽאלֹהִֽים - In order to be a God to you - for whoever lives in the Land of Israel – I consider Myself his God, but whoever leaves I consider to be an idolater.		לִֽהְיוֹת לָכֶם לֵֽאלֹהִֽים. שֶׁכָּל הַדָּר בְּאֶרֶץ יִשְׂרָאֵל אֲנִי לוֹ לֵאלֹהִים וְכָל הַיּוֹצֵא מִמֶּנָּה כְּעוֹבֵד עַ"זָ (ספרא; כתובות ק"י):

Footnotes

Arachin 32a.

Fourth Portion

Vayikra (Leviticus) Chapter 25

39If your brother Israelite living with you becomes destitute, and he is indentured to you as a bondman, you must not work him with labor that makes him appear to be a bondman.		לטוְכִֽי־יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־לָ֑ךְ לֹא־תַֽעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד:
עֲבֹדַת עָֽבֶד - (lit.) Labor of a bondman - i.e., degrading work that makes him publicly identified as a bondman: e.g., he must not carry his master’s clothes behind him to the bathhouse or tie his boots for him.		עֲבֹדַת עָֽבֶד. עֲבוֹדָה שֶׁל גְּנַאי שֶׁיְּהֵא נִכָּר בָּהּ כְּעֶבֶד, שֶׁלֹּא יוֹלִיךְ כֵּלָיו אַחֲרָיו לְבֵית הַמֶּרְחָץ וְלֹא יַנְעִיל לוֹ מִנְעָלָיו (עי' ספרא):
40He must be employed by you as an employee or a hired resident. He may only work with you until the Jubilee year.		מכְּשָׂכִ֥יר כְּתוֹשָׁ֖ב יִֽהְיֶ֣ה עִמָּ֑ךְ עַד־שְׁנַ֥ת הַיֹּבֵ֖ל יַֽעֲבֹ֥ד עִמָּֽךְ:
כְּשָׂכִיר כְּתוֹשָׁב - As an employee or a hired resident - i.e., give him agricultural or craft work; treat him like regular hired workers.		כְּשָׂכִיר כְּתוֹשָׁב. עֲבוֹדַת קַרְקַע וּמְלֶאכֶת אֻמָּנוּת כִּשְׁאָר שְׂכִירִים הִתְנַהֵג בּוֹ:
עַד־שְׁנַת הַיֹּבֵל - Until the Jubilee year - i.e., if the Jubilee year occurs before six years have elapsed, the Jubilee releases him from service.		עַד־שְׁנַת הַיֹּבֵל. אִם פָּגַע בּוֹ יוֹבֵל לִפְנֵי שֵׁשׁ שָׁנִים הַיּוֹבֵל מוֹצִיאוֹ:
41He must leave you, he and his children with him. He must return to his family and reassume the social status of his fathers,		מאוְיָצָא֙ מֵֽעִמָּ֔ךְ ה֖וּא וּבָנָ֣יו עִמּ֑וֹ וְשָׁב֙ אֶל־מִשְׁפַּחְתּ֔וֹ וְאֶל־אֲחֻזַּ֥ת אֲבֹתָ֖יו יָשֽׁוּב:
הוּא וּבָנָיו עִמּוֹ - He and his children with him. Rabbi Shimon asked: Although it has been stated that he himself was sold, who has sold his children, that Scripture should mention their leaving? This is only stated so that we derive from here, as well as from the extra word “he,” that a Hebrew bondman’s master is obligated to feed him and his children as well.		הוּא וּבָנָיו עִמּוֹ. אָמַר רַ' שִׁמְעוֹן אִם הוּא נִמְכַּר, בָּנָיו מִי מְכָרָן? אֶלָּא מִכָּאן שֶׁרַבּוֹ חַיָּב בִּמְזוֹנוֹת בָּנָיו (קידושין כ"ב):
וְאֶל־אֲחֻזַּת אֲבֹתָיו - (lit.) And to the inherited property of his fathers - means: to the respected status of his ancestors, meaning that one may not belittle him due to this, i.e., the fact that he was a bondman.		וְאֶל־אֲחֻזַּת אֲבֹתָיו. אֶל כְּבוֹד אֲבוֹתָיו, וְאֵין לְזַלְזְלוֹ בְּכָךְ (ספרא; מכילתא י"ג):
אֲחֻזַּת - thus means: here held social position		אֲחֻזַּת. חֲזָקַת:
42for they are My servants, whom I brought out of Egypt. They must not be indentured as a non-Jewish bondservant is sold.		מבכִּֽי־עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לֹ֥א יִמָּֽכְר֖וּ מִמְכֶּ֥רֶת עָֽבֶד:
כִּֽי־עֲבָדַי הֵם - For they are My servants - i.e., My deed of purchase, so to speak, predates yours.		כִּֽי־עֲבָדַי הֵם. שְׁטָרִי קוֹדֵם (ספרא):
לֹא יִמָּֽכְרוּ מִמְכֶּרֶת עָֽבֶד - They must not be indentured as a bondservant is sold - i.e., by public announcement: “Here is a bondservant for sale,” nor may one have him stand on an auction platform.		לֹא יִמָּֽכְרוּ מִמְכֶּרֶת עָֽבֶד. בְּהַכְרָזָה — "כָּאן יֵשׁ עֶבֶד לִמְכֹּר" וְלֹא יַעֲמִידֶנּוּ עַל אֶבֶן הַלֶּקַח (ספרא):
43You must not work him with backbreaking labor; you must fear your God.		מגלֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵֽאֱלֹהֶֽיךָ:
לֹֽא־תִרְדֶּה בוֹ בְּפָרֶךְ - You must not work him with backbreaking labor - i.e., unnecessary tasks given only with the purpose of bothering him, e.g., do not tell him: “Heat up this cup” when there is no need for it; or without specifying a time-limit, such as: “Hoe underneath the vine until I come.” Maybe you will say: “No one can know if this matter is necessary or not, so I will tell him that it is necessary”? It is thus a matter that is the personal province of the master, and that is why it says: “you must fear your God.”		לֹֽא־תִרְדֶּה בוֹ בְּפָרֶךְ. מְלָאכָה שֶׁלֹּא לְצֹרֶךְ, כְּדֵי לְעַנּוֹתוֹ, אַל תֹּאמַר לוֹ, הָחֵם לִי אֶת הַכּוֹס הַזֶּה וְהוּא אֵינוֹ צָרִיךְ, עֲדֹר תַּחַת הַגֶּפֶן עַד שֶׁאָבֹא; שֶׁמָּא תֹאמַר אֵין מַכִּיר בַּדָּבָר אִם לְצֹרֶךְ אִם לָאו, וְאוֹמֵר אֲנִי לוֹ שֶׁהוּא לְצֹרֶךְ, הֲרֵי הַדָּבָר הַזֶּה מָסוּר לְלִבּוֹ, לְכָךְ נֶאֱמַר "וְיָרֵאתָ" (שם):
44The bondmen or bondwomen whom you may possess for menial labor must come from the non-Jewish nations around you. You may purchase non-Jewish bondmen or bondwomen from them.		מדוְעַבְדְּךָ֥ וַֽאֲמָֽתְךָ֖ אֲשֶׁ֣ר יִֽהְיוּ־לָ֑ךְ מֵאֵ֣ת הַגּוֹיִ֗ם אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם מֵהֶ֥ם תִּקְנ֖וּ עֶ֥בֶד וְאָמָֽה:
וְעַבְדְּךָ וַֽאֲמָֽתְךָ אֲשֶׁר יִֽהְיוּ־לָךְ - The bondmen or bondwomen whom you may possess. Should you ask: “Whom then can I use for menial labor? I am not allowed to rule over my Hebrew bondman, and I cannot possess anyone from the nations currently occupying the Land of Israel, for You have warned me regarding them: ‘You must not allow any soul to live.’ 18 Who then will serve me?”		וְעַבְדְּךָ וַֽאֲמָֽתְךָ אֲשֶׁר יִֽהְיוּ־לָךְ. אִם תֹּאמַר אִם כֵּן בְּמָה אֶשְׁתַּמֵּשׁ? בַּעֲבָדַי אֵינִי מוֹשֵׁל, בָּאֻמּוֹת אֵינִי נוֹחֵל, שֶׁהֲרֵי הִזְהַרְתַּנִי לֹא תְחַיֶּה כָּל נְשָׁמָה, אֶלָּא מִי יְשַׁמְּשֵׁנִי?
מֵאֵת הַגּוֹיִם - The answer is: “from the nations” - they will be your bondservants.		מֵאֵת הַגּוֹיִם. הֵם יִהְיוּ לְךָ לַעֲבָדִים (שם):
אֲשֶׁר סְבִיבֹתֵיכֶם - Around you. but not those who reside within the borders of your land, for about them I said: “you must not allow any soul to live.”		אֲשֶׁר סְבִיבֹתֵיכֶם. וְלֹא שֶׁבְּתוֹךְ גְּבוּל אַרְצְכֶם, שֶׁהֲרֵי בָהֶם אָמַרְתִּי לֹא תְחַיֶּה כָּל נְשָׁמָה:
45You may also purchase bondservants from among the children of female Canaanite residents who live among you, as well as from their family who live among you, to whom they gave birth in your land. They will become part of your estate.		מהוְ֠גַ֠ם מִבְּנֵ֨י הַתּֽוֹשָׁבִ֜ים הַגָּרִ֤ים עִמָּכֶם֙ מֵהֶ֣ם תִּקְנ֔וּ וּמִמִּשְׁפַּחְתָּם֙ אֲשֶׁ֣ר עִמָּכֶ֔ם אֲשֶׁ֥ר הוֹלִ֖ידוּ בְּאַרְצְכֶ֑ם וְהָי֥וּ לָכֶ֖ם לַֽאֲחֻזָּֽה:
וְגַם מִבְּנֵי הַתּֽוֹשָׁבִים - Also…from among the children of residents. who came from the surrounding lands to marry Canaanite women in your land and they had children. The son of such a union follows the father’s non-Canaanite nationality and is thus not included in the statement “you must not allow any soul to live,” and you are permitted to acquire him as a bondservant.		וְגַם מִבְּנֵי הַתּֽוֹשָׁבִים. שֶׁבָּאוּ מִסְּבִיבוֹתֵיכֶם לִשָּׂא נָשִׁים בְּאַרְצְכֶם, וְיָלְדוּ לָהֶם, הַבֵּן הוֹלֵךְ אַחַר הָאָב, וְאֵינוֹ בִּכְלַל לֹא תְחַיֶּה, אֶלָּא אַתָּה מֻתָּר לִקְנוֹתוֹ כְּעֶבֶד (קידושין כ"ז):
מֵהֶם תִּקְנוּ - (lit.) You may purchase…from them. means you may buy them.		מֵהֶם תִּקְנוּ. אוֹתָם תִּקְנוּ:
46You may retain ownership of them for your children after you as an inherited estate, and may thus have them work for you forever. But as for your brethren, the Israelites, no man may work his brother Israelite with backbreaking labor.		מווְהִתְנַֽחַלְתֶּ֨ם אֹתָ֜ם לִבְנֵיכֶ֤ם אַֽחֲרֵיכֶם֙ לָרֶ֣שֶׁת אֲחֻזָּ֔ה לְעֹלָ֖ם בָּהֶ֣ם תַּֽעֲבֹ֑דוּ וּבְאַ֨חֵיכֶ֤ם בְּנֵֽי־יִשְׂרָאֵל֙ אִ֣ישׁ בְּאָחִ֔יו לֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָֽרֶךְ:
וְהִתְנַֽחַלְתֶּם אֹתָם לִבְנֵיכֶם - this is a hitpa’el (reflexive) form, meaning: “hold onto them as heritable possession for the benefit of your children after you.” One cannot explain it as meaning: “bequeath them to your children,” for if so, it should have written: וְהִנְחַלְתֶּם אוֹתָם לִבְנֵיכֶם – a hif’il (causative) form. is thus similar to וְהִתְחַזַּקְתֶּם “you must be courageous.” 1		וְהִתְנַֽחַלְתֶּם אֹתָם לִבְנֵיכֶם. הַחֲזִיקוּ בָהֶם לְנַחֲלָה לְצֹרֶךְ בְּנֵיכֶם אַחֲרֵיכֶם; וְלֹא יִתָּכֵן לְפָרֵשׁ הַנְחִילוּם לִבְנֵיכֶם, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב "וְהִנְחַלְתֶּם" אוֹתָם לִבְנֵיכֶם, וְהִתְנַחַלְתֶּם כְּמוֹ וְהִתְחַזַּקְתֶּם:
אִישׁ בְּאָחִיו - No man [may work] his brother. This prohibition is repeated here to include a tribal prince with respect to his people and a king with respect to his subjects, that they must not have them perform such “backbreaking labor” described above.		אִישׁ בְּאָחִיו. לְהָבִיא נָשִׂיא בְעַמָּיו וּמֶלֶךְ בִּמְשָׁרְתָיו שֶׁלֹּא לִרְדּוֹת בְּפָרֶךְ:
47If a resident alien gains financial means, it will be on account of associating with you, and if your brother Israelite becomes destitute, it may well be on account of associating with him. If your brother Israelite is indentured as a bondman to a resident alien among you, or to an idol of the non-Jewish family of a convert,		מזוְכִ֣י תַשִּׂ֗יג יַ֣ד גֵּ֤ר וְתוֹשָׁב֙ עִמָּ֔ךְ וּמָ֥ךְ אָחִ֖יךָ עִמּ֑וֹ וְנִמְכַּ֗ר לְגֵ֤ר תּוֹשָׁב֙ עִמָּ֔ךְ א֥וֹ לְעֵ֖קֶר מִשְׁפַּ֥חַת גֵּֽר:
יַד גֵּר וְתוֹשָׁב - although the conjunction ו is used, the phrase refers to one person: an alien who is a resident, as Onkelos translates it עֲרַל תּוֹתָב, and the end of the verse proves this: וְנִמְכַּר לְגֵר תּוֹשָׁב (lit.) “if he is indentured to a resident alien,” as the ו is absent.		יַד גֵּר וְתוֹשָׁב. גֵּר וְהוּא תוֹשָׁב, כְּתַרְגּוּמוֹ עָרֵל תוֹתָב, וְסוֹפוֹ מוֹכִיח — וְנִמְכַּר "לְגֵר תּוֹשָׁב":
וְכִי תַשִּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ - (lit.) If a resident alien gains financial means among you. What caused him to become rich? His association with you.		וְכִי תַשִּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ. מִי גָּרַם לוֹ שֶׁיַּעֲשִׁיר? דִּבּוּקוֹ עִמְּךָ.
וּמָךְ אָחִיךָ עִמּוֹ - (lit.) And your brother becomes destitute with him. What caused him to become poor? His association with him, in that he followed the non-Jew’s example.		וּמָךְ אָחִיךָ עִמּוֹ. מִי גָּרַם לוֹ שֶׁיָּמוּךְ? דִּבּוּקוֹ עִמּוֹ, עַל יְדֵי שֶׁלָּמַד מִמַּעֲשָׂיו:
מִשְׁפַּחַת גֵּר - The family of a convert. This refers to its non-Jewish members. When it says לְעֵקֶר, it refers to someone sold for an actual idol as an attendant for it – not to serve it as a deity, but to chop wood and to draw water for it.		מִשְׁפַּחַת גֵּר. זֶה הַגּוֹי, כְּשֶׁהוּא אוֹמֵר לְעֵקֶר, זֶה הַנִּמְכָּר לְעֲ"זַ עַצְמָהּ, לִהְיוֹת לָהּ שַׁמָּשׁ, וְלֹא לֶאֱלֹהוּת אֶלָּא לַחֲטֹב עֵצִים וְלִשְׁאֹב מַיִם (ספרא; בבא קמא קי"ג):
48after he is indentured, he must have rights of redemption. One of his brothers must redeem him.		מחאַֽחֲרֵ֣י נִמְכַּ֔ר גְּאֻלָּ֖ה תִּֽהְיֶה־לּ֑וֹ אֶחָ֥ד מֵֽאֶחָ֖יו יִגְאָלֶֽנּוּ:
גְּאֻלָּה תִּֽהְיֶה־לּוֹ - He must have rights of redemption - immediately. Do not let him become assimilated among non-Jews.		גְּאֻלָּה תִּֽהְיֶה־לּוֹ. מִיָּד, אַל תַּנִּיחֵהוּ שֶׁיִּטָּמַע, עַד שְׁנַת הַיֹּבֵל שֶׁהֲרֵי כָל עַצְמוֹ לֹא קְנָאוֹ אֶלָּא לְעָבְדוֹ עַד הַיּוֹבֵל, שֶׁהֲרֵי בַיּוֹבֵל יֵצֵא, כְּמוֹ שֶׁנֶּאֱמַר לְמַטָּה וְיָצָא בִּשְׁנַת הַיֹּבֵל; וּבְגוֹי שֶׁתַּחַת יָדְךָ הַכָּתוּב מְדַבֵּר (ספרא; קידושין ט"ז), וְאַף עַל פִּי כֵן לֹא תָבֹא עָלָיו בַּעֲקִיפִין מִפְּנֵי חִלּוּל הַשֵּׁם (בבא קמא קי"ג), אֶלָּא כְּשֶׁבָּא לִגָּאֵל, יְדַקְדֵּק בַּחֶשְׁבּוֹן, לְפִי הַמַּגִּיעַ בְּכָל שָׁנָה וְשָׁנָה יְנַכֶּה לוֹ הַגּוֹי מִן דָּמָיו, אִם הָיוּ עֶשְׂרִים שָׁנָה מִשֶּׁנִמְכַּר עַד הַיּוֹבֵל, וּקְנָאוֹ בְּעֶשְׂרִים מָנֶה, נִמְצָא שֶׁקָּנָה הַגּוֹי עֲבוֹדַת שָׁנָה בְּמָנֶה, וְאִם שָׁהָה זֶה אֶצְלוֹ חָמֵשׁ שָׁנִים, וּבָא לִגָּאֵל, יְנַכֶּה לוֹ חֲמִשָּׁה מָנִים, וְיִתֵּן לוֹ הָעֶבֶד ט"ו מָנִים, וְזֶהוּ והיה כסף ממכרו במספר שנים:
49Either his uncle or his cousin must redeem him; or the closest relative from his family must redeem him; or, when he becomes able to afford it, he can be redeemed on his own.		מטאֽוֹ־דֹד֞וֹ א֤וֹ בֶן־דֹּדוֹ֙ יִגְאָלֶ֔נּוּ אֽוֹ־מִשְּׁאֵ֧ר בְּשָׂר֛וֹ מִמִּשְׁפַּחְתּ֖וֹ יִגְאָלֶ֑נּוּ אֽוֹ־הִשִּׂ֥יגָה יָד֖וֹ וְנִגְאָֽל:
50Whoever redeems him must calculate with his purchaser from the year he was indentured to him until the Jubilee year. The purchase price will then be divided by that number of years: the result will then be considered his working rate during his term as a hired worker.		נוְחִשַּׁב֙ עִם־קֹנֵ֔הוּ מִשְּׁנַת֙ הִמָּ֣כְרוֹ ל֔וֹ עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְהָיָ֞ה כֶּ֤סֶף מִמְכָּרוֹ֙ בְּמִסְפַּ֣ר שָׁנִ֔ים כִּימֵ֥י שָׂכִ֖יר יִֽהְיֶ֥ה עִמּֽוֹ:
כִּימֵי שָׂכִיר יִֽהְיֶה עִמּֽוֹ - Until the Jubilee year - for in fact he had bought him only to serve him until the Jubilee year, for in the Jubilee year he must leave service, as it says below: “he must leave his employer in the Jubilee year.” 2 Scripture is thus speaking of a non-Jew who is under your jurisdiction. Nevertheless, do not act crookedly toward him, because of the desecration of the Name that this will cause. Rather, when the bondman comes to be redeemed, one must be precise with the calculation, meaning that according to the amount that is due for each year, the non-Jew should deduct for him from his total purchase price: If there were 20 years from the time he was sold until the Jubilee year and he bought him for 20 maneh, the result is that the non-Jew bought the work of each year for a maneh. If he stayed with him for five years and now comes to redeem himself, the non-Jew deducts five maneh and the bondman gives him 15 maneh. This is what is meant by: “his purchase price will then be divided by that number of years: the result will then be considered his working rate during his term as a hired worker,” i.e., in the example above, he must calculate the amount due for each year as if he were hired to him for each year for a maneh, and deduct from the total price accordingly for him.		כִּימֵי שָׂכִיר יִֽהְיֶה עִמּֽוֹ. — חֶשְׁבּוֹן הַמַּגִּיעַ לְכָל שָׁנָה וְשָׁנָה יַחֲשֹׁב, כְּאִלּוּ נִשְׂכַּר עִמּוֹ כָּל שָׁנָה בְּמָנֶה, וִינַכֶּה לוֹ:
51If there are still many years remaining until the Jubilee year, he must accordingly return his redemption money to his purchaser out of the money for which he was purchased.		נאאִם־ע֥וֹד רַבּ֖וֹת בַּשָּׁנִ֑ים לְפִיהֶן֙ יָשִׁ֣יב גְּאֻלָּת֔וֹ מִכֶּ֖סֶף מִקְנָתֽוֹ:
אִם־עוֹד רַבּוֹת בַּשָּׁנִים - If there are still many years - until the Jubilee year.		אִם־עוֹד רַבּוֹת בַּשָּׁנִים. עַד הַיּוֹבֵל:
לְפִיהֶן - (lit.) According to them. This is all to be understood as I explained above.		לְפִיהֶן. הַכֹּל כְּמוֹ שֶׁפֵּרַשְׁתִּי:
52If only a few years remain until the Jubilee year, he must make the same calculation. He must return the redemption money to the purchaser according to his years that remain.		נבוְאִם־מְעַ֞ט נִשְׁאַ֧ר בַּשָּׁנִ֛ים עַד־שְׁנַ֥ת הַיֹּבֵ֖ל וְחִשַּׁב־ל֑וֹ כְּפִ֣י שָׁנָ֔יו יָשִׁ֖יב אֶת־גְּאֻלָּתֽוֹ:
53He must be considered as an employee hired on a yearly basis. The purchaser must not oppress him with backbreaking labor in your sight.		נגכִּשְׂכִ֥יר שָׁנָ֛ה בְּשָׁנָ֖ה יִֽהְיֶ֣ה עִמּ֑וֹ לֹֽא־יִרְדֶּ֥נּוּ בְּפֶ֖רֶךְ לְעֵינֶֽיךָ:
לֹֽא־יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶֽיךָ - [The purchaser] must not oppress him with backbreaking labor (lit.) before your eyes - meaning, when you see it.		לֹֽא־יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶֽיךָ. כְּלוֹמַר וְאַתָּה רוֹאֶה (ספרא):
54If he is not redeemed through any of these ways, he must leave his non-Jewish employer in the Jubilee year, he and his children with him.		נדוְאִם־לֹ֥א יִגָּאֵ֖ל בְּאֵ֑לֶּה וְיָצָא֙ בִּשְׁנַ֣ת הַיֹּבֵ֔ל ה֖וּא וּבָנָ֥יו עִמּֽוֹ:
וְאִם־לֹא יִגָּאֵל בְּאֵלֶּה - If he is not redeemed through [any of] these [ways]. He can be redeemed only through these ways, but he is not redeemed by six years having elapsed.		וְאִם־לֹא יִגָּאֵל בְּאֵלֶּה. בְּאֵלֶּה הוּא נִגְאָל וְאֵינוֹ נִגְאָל בְּשֵׁשׁ (קידושין ט"ו):
הוּא וּבָנָיו עִמּֽוֹ - He and his children with him. The non-Jew is obligated to feed his children, just as an Israelite master is.		הוּא וּבָנָיו עִמּֽוֹ. הַגּוֹי חַיָּב בִּמְזוֹנוֹת בָּנָיו:
55He must be redeemed because the Israelites are servants to Me; they are My servants, whom I brought out of Egypt. I am God, your God.		נהכִּי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
כִּי־לִי בְנֵֽי־יִשְׂרָאֵל עֲבָדִים - Because the Israelites are servants to Me - i.e., My deed of purchase, so to speak, predates any other.		כִּי־לִי בְנֵֽי־יִשְׂרָאֵל עֲבָדִים. שְׁטָרִי קוֹדֵם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God. This indicates that anyone who enslaves them below is considered as if he enslaves God Above, so to speak.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. כָּל הַמְשַׁעְבְּדָן מִלְּמַטָּה כְּאִלּוּ מְשַׁעְבְּדוֹ מִלְמַעְלָה (ספרא):

Vayikra (Leviticus) Chapter 26

1You must not make idols for yourselves, nor may you set up for yourselves a sculpted image or single-stone pedestal. You must not lay a pavement of stones on which to prostrate yourselves in your land, for I am God, your God.		אלֹא־תַֽעֲשׂ֨וּ לָכֶ֜ם אֱלִילִ֗ם וּפֶ֤סֶל וּמַצֵּבָה֙ לֹֽא־תָקִ֣ימוּ לָכֶ֔ם וְאֶ֣בֶן מַשְׂכִּ֗ית לֹ֤א תִתְּנוּ֙ בְּאַרְצְכֶ֔ם לְהִשְׁתַּֽחֲוֹ֖ת עָלֶ֑יהָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
לֹא־תַֽעֲשׂוּ לָכֶם אלילים - You must not make idols for yourselves. These commandments are repeated here, addressing one who was sold to a non-Jew, so that he not say: “Just as my master engages in illicit relations, I, too, will behave like him; just as my master serves idols, I, too will behave like him; just as my master desecrates the Sabbath, I, too, will behave like him” – therefore these verses are stated. All these above passages are also stated in the order they may typically occur: At first Scripture instructs regarding the seventh year. And if a person desired monetary gain and engaged in suspicious dealings with produce of the seventh year, he will eventually have to sell his movable property. Therefore it juxtaposes to it: וְכִי תִמְכְּרוּ מִמְכָּר “When you sell some possession.” 3 What is written in that verse? אוֹ קָנֹה מִיַּד עֲמִיתֶךָ “or buy (lit.) from the hand of your fellow,” implying something acquired from hand to hand. If he does not repent of his actions, he will eventually have to sell his inherited land. If he still does not repent, he will eventually have to sell his house. If he still does not repent, he will eventually come to borrow on interest – every later situation is worse than the earlier one. If even then he does not repent, he will eventually have to sell himself; and if even then he does not repent, it will not be enough that he was sold to an Israelite, but he will even have to sell himself to a non-Jew.		לֹא־תַֽעֲשׂוּ לָכֶם אלילים. כְּנֶגֶד זֶה הַנִּמְכָּר לְגוֹי, שֶׁלֹּא יֹאמַר הוֹאִיל וְרַבִּי מְגַלֶּה עֲרָיוֹת, אַף אֲנִי כְּמוֹתוֹ, הוֹאִיל וְרַבִּי עוֹבֵד עֲבוֹדָה זָרָה, אַף אֲנִי כְּמוֹתוֹ, הוֹאִיל וְרַבִּי מְחַלֵּל שַׁבָּת, אַף אֲנִי כְּמוֹתוֹ, לְכָךְ נֶאֶמְרוּ מִקְרָאוֹת הַלָּלוּ; וְאַף הַפָּרָשִׁיּוֹת הַלָּלוּ נֶאֶמְרוּ עַל הַסֵּדֶר: בַּתְּחִלָּה הִזְהִיר עַל הַשְּׁבִיעִית, וְאִם חָמַד מָמוֹן וְנֶחְשַׁד עַל הַשְּׁבִיעִית, סוֹפוֹ לִמְכֹּר מִטַּלְטְלָיו, לְכָךְ סָמַךְ לָהּ וְכִי תִמְכְּרוּ מִמְכָּר — (מַה כְּתִיב בֵּיהּ? אוֹ קָנֹה מִיַּד עֲמִיתֶךָ — דָּבָר הַנִּקְנֶה מִיָּד לְיָד) — לֹא חָזַר בּוֹ, סוֹף מוֹכֵר אֲחֻזָּתוֹ, לֹא חָזַר בּוֹ, סוֹף מוֹכֵר אֶת בֵּיתוֹ, לֹא חָזַר בּוֹ, סוֹף לֹוֶה בְרִבִּית — כָּל אֵלּוּ הָאַחֲרוֹנוֹת קָשׁוֹת מִן הָרִאשׁוֹנוֹת — לֹא חָזַר בּוֹ, סוֹף מוֹכֵר אֶת עַצְמוֹ, לֹא חָזַר בּוֹ, לֹא דַיּוֹ לְיִשְׂרָאֵל אֶלָּא אֲפִלּוּ לְגוֹי:
וְאֶבֶן מַשְׂכִּית - A pavement of stone. The term מַשְׂכִּית denotes covering, as in וְשַׂכֹּתִי כַפִּי “and I will shield you with My hand,” 4 for the ground is covered with stone flooring.		וְאֶבֶן מַשְׂכִּית. לְשׁוֹן כִּסּוּי, כְּמוֹ "וְשַׂכֹּתִי כַפִּי" (שמות ל"ג), שֶׁמְּכַסִּין הַקַּרְקַע בְּרִצְפַּת אֲבָנִים:
לְהִשְׁתַּֽחֲוֹת עָלֶיהָ - On which to prostrate yourselves - even to God in heaven, because prostration involves spreading out one’s hands and feet on the ground, and the Torah forbids one to do this except in the Holy Temple.		לְהִשְׁתַּֽחֲוֹת עָלֶיהָ. אֲפִלּוּ לַשָּׁמַיִם, לְפִי שֶׁהִשְׁתַּחֲוָאָה בְּפִשּׁוּט יָדַיִם וְרַגְלַיִם הִיא וְאָסְרָה תוֹרָה לַעֲשׂוֹת כֵּן חוּץ מִן הַמִּקְדָּשׁ (מגילה כ"ב):
2You must keep My Sabbaths and fear My Sanctuary. I am God.’”		באֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְהֹוָֽה:
אֲנִי ה' - I am God - trustworthy to pay reward. End of Parashat Behar		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר:
3“If you advance in the knowledge of My rules and safeguard My commandments, and perform them,		גאִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְו‍ֹתַ֣י תִּשְׁמְר֔וּ וַֽעֲשִׂיתֶ֖ם אֹתָֽם:
אִם־בְּחֻקֹּתַי תֵּלֵכוּ - If you advance in My rules. I might think that this refers to fulfilling the commandments. However, in saying: “and safeguard My commandments and perform them,” fulfilling the commandments was already stated. How then do I explain: “if you advance in My rules”? That you must toil in studying the Torah beyond the minimal requirement.		אִם־בְּחֻקֹּתַי תֵּלֵכוּ. יָכוֹל זֶה קִיּוּם הַמִּצְווֹת, כְּשֶׁהוּא אוֹמֵר וְאֶת מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִיתֶם אֹתָם הֲרֵי קִיּוּם הַמִּצְווֹת אָמוּר, הָא מָה אֲנִי מְקַיֵּם אִם בְּחֻקֹּתַי תֵּלֵכוּ? שֶׁתִּהְיוּ עֲמֵלִים בַּתּוֹרָה (ספרא):
וְאֶת־מצותי תִּשְׁמְרוּ - And safeguard My commandments - i.e., toil in studying the Torah with intent to safeguard and fulfill the commandments, as it says: “study them and safeguard them by learning how to perform them.” 5		וְאֶת־מצותי תִּשְׁמְרוּ. הֱווּ עֲמֵלִים בַּתּוֹרָה עַל מְנָת לִשְׁמֹר וּלְקַיֵּם, כְּמוֹ שֶׁנֶּאֱמַר "וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם" (דברים ה'):
4I will give you your rains in their time. The land will yield its produce. The naturally barren tree of the field will give forth its fruit.		דוְנָֽתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם וְנָֽתְנָ֤ה הָאָ֨רֶץ֙ יְבוּלָ֔הּ וְעֵ֥ץ הַשָּׂדֶ֖ה יִתֵּ֥ן פִּרְיֽוֹ:
בְּעִתָּם - In their time - i.e., at a time that it is not usual for people to go out, such as on Sabbath nights.		בְּעִתָּם. בְּשָׁעָה שֶׁאֵין דֶּרֶךְ בְּנֵי אָדָם לָצֵאת, כְּגוֹן בְּלֵילֵי שַׁבָּתוֹת (ספרא; תענית כ"ג):
וְעֵץ הַשָּׂדֶה - The tree of the field. These are naturally barren trees, which will miraculously produce fruit in the future.		וְעֵץ הַשָּׂדֶה. הֵן אִילָנֵי סְרָק, וַעֲתִידִין לַעֲשׂוֹת פֵּרוֹת (ספרא):
5Threshing will occupy you until the grape harvest, and harvesting the grapes will occupy you until the time for sowing the fields again for grain. You will eat your food to satiety. You will live in security in your land.		הוְהִשִּׂ֨יג לָכֶ֥ם דַּ֨יִשׁ֙ אֶת־בָּצִ֔יר וּבָצִ֖יר יַשִּׂ֣יג אֶת־זָ֑רַע וַֽאֲכַלְתֶּ֤ם לַחְמְכֶם֙ לָשׂ֔בַע וִֽישַׁבְתֶּ֥ם לָבֶ֖טַח בְּאַרְצְכֶֽם:
וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת־בָּצִיר - Threshing will occupy you until the grape harvest - i.e., there will be so much to thresh that you will be occupied with it until the grape harvest, and you will be occupied with the grape harvest until the sowing season.		וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת־בָּצִיר. שֶׁיְּהֵא הַדַּיִשׁ מְרֻבֶּה, וְאַתֶּם עֲסוּקִים בּוֹ עַד הַבָּצִיר, וּבַבָּצִיר תַּעַסְקוּ עַד שְׁעַת הַזֶּרַע (ספרא):
וַֽאֲכַלְתֶּם לַחְמְכֶם לָשׂבַע - You will eat your food to satiety - i.e., one will be able to eat a small amount and it will be blessed to be unusually satisfying in his stomach.		וַֽאֲכַלְתֶּם לַחְמְכֶם לָשׂבַע. אוֹכֵל קִמְעָא וְהוּא מִתְבָּרֵךְ בְּמֵעָיו:
6I will grant peace in the land. You will lie down and sleep peacefully, for there will be no cause for fear. I will remove wild beasts from the land, and no foreign army will pass through your land.		ווְנָֽתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין מַֽחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַֽעֲבֹ֥ר בְּאַרְצְכֶֽם:
וְנָֽתַתִּי שָׁלוֹם - I will grant peace. Maybe you will say: There is food, there is drink, but if there is no peace, there is nothing! Scripture therefore states after all this: “I will grant peace in the land.” From here we derive that peace is equivalent to all blessings, and similarly it says: “He makes peace and creates all.” 6		וְנָֽתַתִּי שָׁלוֹם. שֶׁמָּא תֹאמְרוּ, הֲרֵי מַאֲכָל וַהֲרֵי מִשְׁתֶּה, אִם אֵין שָׁלוֹם אֵין כְּלוּם, תַּלְמוּד לוֹמָר אַחַר כָּל זֹאת "וְנָתַתִּי שָׁלוֹם בָּאָרֶץ"; מִכָּאן שֶׁהַשָּׁלוֹם שָׁקוּל כְּנֶגֶד הַכֹּל, וְכֵן הוּא אוֹמֵר (ישעיה מ"ה) "עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל":
וְחֶרֶב לֹא־תַֽעֲבֹר בְּאַרְצְכֶֽם - And no army will pass through your land. It is not necessary to say that they will not come to wage war. Therefore, this is only stated to tell us that they will not even seek to pass through your land on the way from one country to another.		וְחֶרֶב לֹא־תַֽעֲבֹר בְּאַרְצְכֶֽם. אֵין צָרִיךְ לוֹמָר שֶׁלֹּא יָבֹאוּ לַמִּלְחָמָה, אֶלָּא אֲפִלּוּ לַעֲבֹר דֶּרֶךְ אַרְצְכֶם מִמְּדִינָה לִמְדִינָה (ספרא):
7You will pursue your enemies and they will fall before you by the sword.		זוּרְדַפְתֶּ֖ם אֶת־אֹֽיְבֵיכֶ֑ם וְנָֽפְל֥וּ לִפְנֵיכֶ֖ם לֶחָֽרֶב:
לִפְנֵיכֶם לֶחָֽרֶב - Before you by the sword - i.e., one by the sword of the other.		לִפְנֵיכֶם לֶחָֽרֶב. אִישׁ בְּחֶרֶב רֵעֵהוּ (שם):
8Five of you will pursue a hundred of them. A hundred of you will pursue ten thousand of them. Your enemies will fall before you by the sword.		חוְרָֽדְפ֨וּ מִכֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּמֵאָ֥ה מִכֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ וְנָֽפְל֧וּ אֹֽיְבֵיכֶ֛ם לִפְנֵיכֶ֖ם לֶחָֽרֶב:
וְרָֽדְפוּ מִכֶּם - Of you will pursue - i.e., from the weakest among you and not from the strongest among you.		וְרָֽדְפוּ מִכֶּם. מִן הַחַלָּשִׁים שֶׁבָּכֶם וְלֹא מִן הַגִּבּוֹרִים שֶׁבָּכֶם (שם):
חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה - Five…a hundred; a hundred…ten thousand. Are these numbers accurate? Based on the ratio in the first phrase, should it not have continued: “a hundred of you will pursue two thousand”? The ratio is different in the second case only because a small number of those abiding by the Torah cannot be compared to a larger number of those abiding by the Torah.		חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה. וְכִי כָךְ הוּא הַחֶשְׁבּוֹן? וַהֲלֹא לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא מֵאָה מִכֶּם שְׁנֵי אֲלָפִים יִרְדֹּפוּ, אֶלָּא אֵינוֹ דּוֹמֶה מֻעֲטִין הָעוֹשִׂים אֶת הַתּוֹרָה לִמְרֻבִּין הָעוֹשִׂין אֶת הַתּוֹרָה (שם):
וְנָֽפְלוּ אֹֽיְבֵיכֶם וגו' - Your enemies will fall…. i.e., they will fall before you in a supernatural manner.		וְנָֽפְלוּ אֹֽיְבֵיכֶם וגו'. שֶׁיִּהְיוּ נוֹפְלִין לִפְנֵיכֶם שֶׁלֹּא כְדֶרֶךְ הָאָרֶץ (שם):
9I will turn My attention to you. I will make you fruitful; I will make you tall. I will establish My covenant with you.		טוּפָנִ֣יתִי אֲלֵיכֶ֔ם וְהִפְרֵיתִ֣י אֶתְכֶ֔ם וְהִרְבֵּיתִ֖י אֶתְכֶ֑ם וַֽהֲקִֽימֹתִ֥י אֶת־בְּרִיתִ֖י אִתְּכֶֽם:
וּפָנִיתִי אֲלֵיכֶם - I will turn to you - i.e., I will free Myself from all My occupations to pay you your reward for serving Me. To what is this matter comparable? To a king who hired workers… – as stated in Torat Kohanim.		וּפָנִיתִי אֲלֵיכֶם. אֶפְנֶה מִכָּל עֲסָקַי לְשַׁלֵּם שְׂכַרְכֶם. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ שֶׁשָּׂכַר פּוֹעֲלִים וְכוּ', כִּדְאִיתָא בְּתּוֹרַת כֹּהֲנִים:
וְהִפְרֵיתִי אֶתְכֶם - I will make you fruitful - since this is a unique blessing, in this case “making fruitful” also includes making you numerous, i.e., your progeny will be similarly fertile.		וְהִפְרֵיתִי אֶתְכֶם. בִּפְרִיָּה וּרְבִיָּה:
וְהִרְבֵּיתִי אֶתְכֶם - (lit.) I will make you numerous - since numerous quantity was already implied, this term here indicates upright stature, i.e., an increase in strength and quality.		וְהִרְבֵּיתִי אֶתְכֶם. בְּקוֹמָה זְקוּפָה (ספרא):
וַֽהֲקִֽימֹתִי אֶת־בְּרִיתִי אֶתְכֶם - I will establish My covenant with you - i.e., a new, permanent form of the covenant, not like the earlier covenant that you broke, but a new covenant that will never be broken, as it says: “I will make with the House of Israel and the House of Judah a new covenant, unlike the covenant I made with their forefathers….” 7		וַֽהֲקִֽימֹתִי אֶת־בְּרִיתִי אֶתְכֶם. בְּרִית חֲדָשָׁה, לֹא כַבְּרִית הָרִאשׁוֹנָה שֶׁהֵפַרְתֶּם אוֹתָהּ אֶלָּא בְּרִית חֲדָשָׁה שֶׁלֹּא תּוּפַר, שֶׁנֶּאֱמַר (ירמיהו ל"א) "וְכָרַתִּי אֶת בֵּית יִשְׂרָאֵל וְאֶת בֵּית יְהוּדָה בְּרִית חֲדָשָׁה לֹא כַבְּרִית וְגוֹ'" (ספרא):

Footnotes

see Isaiah 45:7.

Jeremiah 31:30-31.

Fifth Portion

Vayikra (Leviticus) Chapter 26

10You will eat doubly old produce. You will clear out the old produce in order to make room for the new harvest.		י וַֽאֲכַלְתֶּ֥ם יָשָׁ֖ן נוֹשָׁ֑ן וְיָשָׁ֕ן מִפְּנֵ֥י חָדָ֖שׁ תּוֹצִֽיאוּ:
וַֽאֲכַלְתֶּם יָשָׁן נוֹשָׁן - You will eat the doubly old [produce] - i.e., the produce will be preserved and age so well that the doubly old three-year-old crop will be better to eat than that of last year.		וַֽאֲכַלְתֶּם יָשָׁן נוֹשָׁן. הַפֵּרוֹת יִהְיוּ מִשְׁתַּמְרִין וְטוֹבִים לְהִתְיַשֵּׁן, שֶׁיְּהֵא יָשָׁן הַנּוֹשָׁן שֶׁל שָׁלוֹשׁ שָׁנִים יָפֶה לֶאֱכֹל מִשֶּׁל אֶשְׁתָּקַד (בבא בתרא צ"א):
וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִֽיאוּ - You will clear out the old [produce to make room] for the new. The granaries will be full of new produce and the storehouses full of old produce, and you will have to empty out the storehouses, moving the old produce to another place, in order to put the new produce there.		וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִֽיאוּ. שֶׁיִּהְיוּ הַגְּרָנוֹת מְלֵאוֹת חָדָשׁ וְהָאוֹצָרוֹת מְלֵאוֹת יָשָׁן, וּצְרִיכִים אַתֶּם לְפַנּוֹת הָאוֹצָרוֹת לְמָקוֹם אַחֵר, לָתֵת הֶחָדָשׁ לְתוֹכָן (שם):
11I will place My dwelling in your midst, and My soul—My Presence—will not reject you.		יאוְנָֽתַתִּ֥י מִשְׁכָּנִ֖י בְּתֽוֹכְכֶ֑ם וְלֹֽא־תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם:
וְנָֽתַתִּי מִשְׁכָּנִי - I will place My dwelling. This refers to the Holy Temple.		וְנָֽתַתִּי מִשְׁכָּנִי. זֶה בֵּית הַמִּקְדָּשׁ (ספרא: עירובין ב'):
וְלֹֽא־תִגְעַל נַפְשִׁי - And My soul will not reject - i.e., My spirit will not feel repulsed by you. Wherever the term געל is used it denotes ejecting a substance from being contained within another, as in: “for there the warriors’ shield rejected (נִגְעַל)” 1 – i.e., it did not absorb what was smeared onto it, for a leather shield is smeared with cooked fat in order that an arrow or javelin striking it slide off and not perforate the leather.		וְלֹֽא־תִגְעַל נַפְשִׁי. אֵין רוּחִי קָצָה בָכֶם; כָּל גְּעִילָה לְשׁוֹן פְּלִיטַת דָּבָר הַבָּלוּעַ בְּדָבָר, כְּמוֹ "כִּי שָׁם נִגְעַל מָגֵן גִּבּוֹרִים" (שמואל ב א') — לֹא קִבֵּל הַמְּשִׁיחָה, שֶׁמּוֹשְׁחִין מָגֵן שֶׁל עוֹר בְּחֵלֶב מְבֻשָּׁל כְּדֵי לְהַחֲלִיק מֵעָלָיו מַכַּת חֵץ אוֹ חֲנִית, שֶׁלֹּא יִקֹּב הָעוֹר:
12I will, so to speak, walk among you. I will be your God and you will be My people.		יבוְהִתְהַלַּכְתִּי֙ בְּת֣וֹכְכֶ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֥י לְעָֽם:
וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם - I will walk among you - i.e., I will stroll with you in the Garden of Eden as if I were one of you, and you will not tremble because of Me. I might think that this means you will not revere Me; Scripture therefore states: “I will be your God.”		וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם. אֲטַיֵּל עִמָּכֶם בְּגַן עֵדֶן כְּאֶחָד מִכֶּם, וְלֹא תִהְיוּ מִזְדַּעְזְעִים מִמֶּנִּי, יָכוֹל לֹא תִירְאוּ מִמֶּנִּי, תַּלְמוּד לוֹמָר "וְהָיִיתִי לָכֶם לֵאלֹהִים" (ספרא):
13I am God, your God, who took you out of Egypt, from being slaves to them; I broke the crossbars of your yoke and led you upright into freedom.		יגאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִֽהְיֹ֥ת לָהֶ֖ם עֲבָדִ֑ים וָֽאֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּכֶ֔ם וָֽאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת:
אֲנִי ה' אֱלֹֽהֵיכֶם - I am God, your God - i.e., I am worthy that you trust in Me that I can perform all these miracles, for I took you out of Egypt and performed great miracles for you.		אֲנִי ה' אֱלֹֽהֵיכֶם. כְּדַאי אֲנִי שֶׁתַּאֲמִינוּ בִי שֶׁאֲנִי יָכוֹל לַעֲשׂוֹת כָּל אֵלֶּה, שֶׁהֲרֵי הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְעָשִׂיתִי לָכֶם נִסִּים גְּדוֹלִים:
מֹטֹת - The crossbars. This is a type of peg that is inserted into the two ends of the yoke to prevent the harness from slipping off the head of the ox and thus undoing its bond, as we find: “make yourself harnesses and crossbars (מֹטוֹת)”; 2 “cheville” in Old French.		מֹטֹת. כְּמִין יָתֵד בִּשְׁנֵי רָאשֵׁי הָעֹל הַמְעַכְּבִים הַמּוֹסֵרָה שֶׁלֹּא תֵצֵא מֵרֹאשׁ הַשּׁוֹר וְיַתִּיר הַקֶּשֶׁר, כְּמוֹ "עֲשֵֹה לְךָ מוֹסֵרוֹת וּמֹטוֹת" (ירמיהו כ"ז), קבילייא בְּלַעַז:
קֽוֹמְמִיּֽוּת - means: with upright stature.		קֽוֹמְמִיּֽוּת. בְּקוֹמָה זְקוּפָה (ספרא):
14But if you do not listen to Me, and you do not perform all these commandments,		ידוְאִם־לֹ֥א תִשְׁמְע֖וּ לִ֑י וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵֽלֶּה:
וְאִם־לֹא תִשְׁמְעוּ לִי - (lit.) But if you do not listen to Me - to toil in studying the Torah, to know its expositions given by the sages. I might think that it refers to fulfilling the commandments; however, by saying: “and you do not perform…,” fulfilling the commandments has already been stated. How then do I explain: “but if you do not listen to Me”? To toil in studying the Torah. And why does Scripture state לִי “to Me”? לִי here refers specifically to one who recognizes his Master but intentionally rebels against Him. Similarly, regarding Nimrod it says: “He was a mighty hunter before God,” 3 i.e., he recognized Him and intentionally rebelled against Him. Similarly, regarding the inhabitants of Sodom it says: “they were wicked and sinners against God deliberately,” 4 i.e., they recognized their Master and intentionally rebelled against Him.		וְאִם־לֹא תִשְׁמְעוּ לִי. לִהְיוֹת עֲמֵלִים בַּתּוֹרָה, לָדַעַת מִדְרַשׁ חֲכָמִים. יָכוֹל לְקִיּוּם הַמִּצְווֹת? כְּשֶׁהוּא אוֹמֵר וְלֹא תַעֲשׂוּ וְגוֹ' הֲרֵי קִיּוּם מִצְווֹת אָמוּר, הָא מָה אֲנִי מְקַיֵּם וְאִם לֹא תִשְׁמְעוּ לִי? לִהְיוֹת עֲמֵלִים בַּתּוֹרָה, וּמַה תַּלְמוּד לוֹמָר לִי? אֵין לִי אֶלָּא זֶה הַמַּכִּיר אֶת רִבּוֹנוֹ וּמְכַוֵּן לִמְרֹד בּוֹ, וְכֵן בְּנִמְרוֹד "גִּבּוֹר צַיִד לִפְנֵי ה'" (בראשית י'), שֶׁמַּכִּירוֹ וּמִתְכַּוֵּן לִמְרֹד בּוֹ, וְכֵן בְּאַנְשֵׁי סְדוֹם "רָעִים וְחַטָּאִים לַה' מְאֹד" (שם י"ג), מַכִּירִים אֶת רִבּוֹנָם וּמִתְכַּוְּנִים לִמְרֹד בּוֹ (ספרא):
וְלֹא תַֽעֲשׂוּ - And you do not perform. Since you do not study Torah, you will not perform the commandments. Thus there are now two sins.		וְלֹא תַֽעֲשׂוּ. מִשֶּׁלֹּא תִלְמְדוּ לֹא תַעֲשׂוּ, הֲרֵי שְׁתֵּי עֲבֵרוֹת:
15and if you despise My rules, reject My ordinances, prevent others from performing the commandments, deny all My commandments, and break My covenant,		טווְאִם־בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־כָּל־מִצְו‍ֹתַ֔י לְהַפְרְכֶ֖ם אֶת־בְּרִיתִֽי:
וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ - And if you despise My rules - this refers to despising others who perform them.		וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ. מוֹאֵס בַּאֲחֵרִים הָעוֹשִׂים:
מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם - Reject My ordinances - this refers to hating the sages who teach them.		מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם. שׂוֹנֵא הַחֲכָמִים:
לְבִלְתִּי עֲשׂוֹת - (lit.) Not to perform - i.e., preventing others from performing the commandments.		לְבִלְתִּי עֲשׂוֹת. מוֹנֵעַ אֶת אֲחֵרִים מֵעֲשׂוֹת:
אֶת־כָּל־מצותי - All My commandments - i.e., denying that I commanded them. It therefore says: “all My commandments,” and it does not say: “all the commandments.”		אֶת־כָּל־מצותי. כּוֹפֵר שֶׁלֹּא צִוִּיתִים, לְכָךְ נֶאֱמַר "אֶת כָּל מִצְוֹתַי" וְלֹא נֶאֱמַר "אֶת כָּל הַמִּצְוֹת":
לְהַפְרְכֶם אֶת־בְּרִיתִֽי - Break My covenant - i.e., you deny the main principle of faith, that of God’s existence. There are thus seven sins here – the first leads on to the second, and so on until the seventh, and they are: he did not study; he did not perform the commandments; he despises others who perform them; he hates the sages; he prevents others from performing them; he denies the commandments; he denies the main principle of faith, that of God’s existence.		לְהַפְרְכֶם אֶת־בְּרִיתִֽי. כּוֹפֵר בָּעִקָּר; הֲרֵי שֶׁבַע עֲבֵרוֹת, הָרִאשׁוֹנָה גוֹרֶרֶת הַשְּׁנִיָּה, וְכֵן עַד הַשְּׁבִיעִית, וְאֵלּוּ הֵן: לֹא לָמַד, וְלֹא עָשָׂה, מוֹאֵס בַּאֲחֵרִים הָעוֹשִׂים, שׂוֹנֵא אֶת הַחֲכָמִים, מוֹנֵעַ אֶת הָאֲחֵרִים, כּוֹפֵר בַּמִּצְווֹת, כּוֹפֵר בָּעִקָּר:
16then I too, will do likewise to you. I will set upon you disorientation, consumption and blisters, fever, diseases that dash the hopes and depress the soul. You will sow your seed in vain, or your enemies will eat it.		טזאַף־אֲנִ֞י אֶֽעֱשֶׂה־זֹּ֣את לָכֶ֗ם וְהִפְקַדְתִּ֨י עֲלֵיכֶ֤ם בֶּֽהָלָה֙ אֶת־הַשַּׁחֶ֣פֶת וְאֶת־הַקַּדַּ֔חַת מְכַלּ֥וֹת עֵינַ֖יִם וּמְדִיבֹ֣ת נָ֑פֶשׁ וּזְרַעְתֶּ֤ם לָרִיק֙ זַרְעֲכֶ֔ם וַֽאֲכָלֻ֖הוּ אֹֽיְבֵיכֶֽם:
וְהִפְקַדְתִּי עֲלֵיכֶם - means: I will direct upon you.		וְהִפְקַדְתִּי עֲלֵיכֶם. וְצִוִּיתִי עֲלֵיכֶם:
הַשַּׁחֶפֶת - This is a sickness that causes wasting of the flesh; “anpoules” in Old French. The flesh resembles a swelling after its swelling has gone down and its appearance is sorrowful.		הַשַּׁחֶפֶת. חֹלִי שֶׁמְּשַׁחֵף אֶת הַבָּשָׂר, אנפו"ליש בלעז, דּוֹמֶה לְנָפוּחַ שֶׁהוּקַלָּה נְפִיחָתוֹ וּמַרְאִית פָּנָיו זְעוּפָה:
הַקַּדַּחַת - This is a sickness that inflames the body, making it hot and burning, as in: “For My wrath kindled (קָדְחָה) a fire.” 5		הַקַּדַּחַת. חֹלִי שֶׁמַּקְדִּיחַ אֶת הַגּוּף וּמְחַמְּמוֹ וּמַבְעִירוֹ, כְּמוֹ "כִּי אֵשׁ קָדְחָה בְאַפִּי" (דברים ל"ב):
מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ - means that the eyes are longing and yearning to see that the sickness ease and be healed, but ultimately it will not heal, and the members of his family will grieve at his death. Any desire that is not realized and results in drawn-out hope is called כִּלְיוֹן עֵינַיִם.		מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ. הָעֵינַיִם צוֹפוֹת וְכָלוֹת לִרְאוֹת שֶׁיֵּקַל וְיֵרָפֵא, וְסוֹף שֶׁלֹּא יֵרָפֵא, וְיִדְאֲבוּ הַנְּפָשׁוֹת שֶׁל מִשְׁפַּחְתּוֹ בְּמוֹתוֹ; כָּל תַּאֲוָה שֶׁאֵינָהּ בָּאָה וְתוֹחֶלֶת מְמֻשָּׁכָה קְרוּיָה כִלְיוֹן עֵינַיִם:
וּזְרַעְתֶּם לָרִיק - You will sow your seed in vain - i.e., you will sow but it will not grow, and if it does grow – “your enemies will eat it.”		וּזְרַעְתֶּם לָרִיק. תִּזְרְעוּ וְלֹא תִצְמַח, וְאִם תִּצְמַח ואכלהו איביכם:
17I will turn toward you. You will be smitten before your enemies. Those who hate you will rule over you. You will flee, although no one will be pursuing you.		יזוְנָֽתַתִּ֤י פָנַי֙ בָּכֶ֔ם וְנִגַּפְתֶּ֖ם לִפְנֵ֣י אֹֽיְבֵיכֶ֑ם וְרָד֤וּ בָכֶם֙ שֽׂנְאֵיכֶ֔ם וְנַסְתֶּ֖ם וְאֵֽין־רֹדֵ֥ף אֶתְכֶֽם:
וְנָֽתַתִּי פָנַי - I will turn (lit.) My face - means here: My attention, i.e., I will turn away from all My other occupations to bring you the following additional evil over the above punishments.		וְנָֽתַתִּי פָנַי. פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי לְהָרַע לָכֶם:
וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם - It is to be understood according to its literal meaning: “Those who hate you will rule over you.” The following is the aggadic explanation of Torat Kohanim on this section:		וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם. כְּמַשְׁמָעוֹ, יִשְׁלְטוּ בָכֶם: אַגָּדַת תּוֹרַת כֹּהֲנִים מִפָּרָשָׁה זוֹ:
אף אני אעשה זאת - Then I, too, will do likewise to you - means: I am speaking only out of anger (אַף). Similarly, וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי may be interpreted: “I, out of anger, will treat you stubbornly.” 6		אף אני אעשה זאת. אֵינִי מְדַבֵּר אֶלָּא בְּאַף, וְכֵן "אַף אֲנִי אֵלֵךְ עִמָּכֶם בְּקֶרִי" (פסוק מ"א):
והפקדתי עליכם - The afflictions will visit (פּוֹקְדוֹת) you one after another – while the first is still visiting you, I will bring another to join it.		והפקדתי עליכם. שֶׁיִּהְיוּ הַמַּכּוֹת פּוֹקְדוֹת אֶתְכֶם מִזוֹ לְזוֹ, עַד שֶׁהָרִאשׁוֹנָה פְקוּדָה אֶצְלְכֶם, אָבִיא אַחֶרֶת וְאֶסְמְכֶנָּה לָהּ:
בהלה - Disorientation - i.e., a plague that throws people into confusion, and what is it? The plague of motan (a form of pestilence).		בהלה. מַכָּה הַמְבַהֶלֶת אֶת הַבְּרִיּוֹת, וְאֵי זוֹ? זוֹ מַכַּת מוֹתָן:
את השחפת - Consumption. A person may be sick and confined to bed but his flesh remains in a good state. Scripture therefore states: שַׁחֶפֶת, meaning that it will become wasted. Or sometimes it is wasted but it is still calm and not feverish. Scripture therefore states: וְאֶת הַקַּדַּחַת, which teaches us that it becomes feverish. Or sometimes it is feverish but the person imagines that he will survive. Scripture therefore states: מְכַלּוֹת עֵינַיִם “that dash the hopes.” Or sometimes he himself does not imagine he will survive but others think he will survive. Scripture therefore states: וּמְדִיבֹת נָפֶשׁ “and depress the soul.”		את השחפת. יֵשׁ לְךָ אָדָם שֶׁהוּא חוֹלֶה וּמֻטָּל בַּמִּטָּה אֲבָל בְּשָׂרוֹ שָׁמוּר עָלָיו, תַּלְמוּד לוֹמָר "שַׁחֶפֶת", שֶׁהוּא נִשְׁחָף, אוֹ עִתִּים שֶׁהוּא נִשְׁחָף אֲבָל נֹחַ וְאֵינוֹ מַקְדִּיחַ, תַּלְמוּד לוֹמָר "וְאֶת הַקַּדַּחַת", מְלַמֵּד שֶׁהוּא מַקְדִּיחַ, אוֹ עִתִּים שֶׁהוּא מַקְדִּיחַ אֲבָל סָבוּר הוּא בְעַצְמוֹ שֶׁיִּחְיֶה, תַּלְמוּד לוֹמָר "מְכַלּוֹת עֵינַיִם", אוֹ הוּא אֵינוֹ סָבוּר בְּעַצְמוֹ שֶׁיִּחְיֶה, אֲבָל אֲחֵרִים סְבוּרִים שֶׁיִּחְיֶה, תַּלְמוּד לוֹמָר "וּמְדִיבֹת נָפֶשׁ":
וזרעתם לריק זרעכם - You will sow your seed in vain. He will sow it but it will not grow. If so, what will your enemies come and eat, and what does Scripture mean by stating: “your enemies will eat it”? How is this so? The answer is: In the first year he will sow it but it will not grow; in the second year it will grow, but before it is harvested enemies will come and find this produce to use for the period of their siege, and those inside the besieged city will die of hunger because they did not harvest any produce the previous year. Another explanation: “you will sow your seed in vain” – Scripture is referring to sons and daughters, implying that you will expend effort in raising them, but sin will come and destroy them, as it says: “Those whom I tended and raised, my enemy annihilated.” 7		וזרעתם לריק זרעכם. זוֹרְעָהּ וְאֵינָהּ מַצְמַחַת, וּמֵעַתָּה מָה אוֹיְבֵיכֶם בָּאִים וְאוֹכְלִים? תַּלְמוּד לוֹמָר "וַאֲכָלֻהוּ אֹיְבֵיכֶם", הָא כֵיצַד? זוֹרְעָהּ שָׁנָה רִאשׁוֹנָה וְאֵינָהּ מַצְמַחַת, שָׁנָה שְׁנִיָּה מַצְמַחַת, וְאוֹיְבִים בָּאִים וּמוֹצְאִים תְּבוּאָה לִימֵי הַמָּצוֹר, וְשֶׁבִּפְנִים מֵתִים בָּרָעָב, שֶׁלֹּא לִקְּטוּ תְּבוּאָה אֶשְׁתָּקַד; דָּבָר אַחֵר: "וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם", כְּנֶגֶד הַבָּנִים וְהַבָּנוֹת הַכָּתוּב מְדַבֵּר, שֶׁאַתָּה עָמֵל בָּהֶם וּמְגַדְּלָן, וְהַחֵטְא בָּא וּמְכַלֶּה אוֹתָם, שֶׁנֶּאֱמַר "אֲשֶׁר טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם" (איכה ב'):
וְנָֽתַתִּי פָנַי בָּכֶם - I will turn (lit.) My face against you. Just as it says regarding bestowing good: וּפָנִיתִי אֲלֵיכֶם “I will turn My attention to you,” 8 so it says regarding bringing evil: וְנָתַתִּי פָנַי “I will turn My attention against you.” This can be compared to a king who told his servants: “I will turn away from all my other occupations and occupy myself with punishing you.”		וְנָֽתַתִּי פָנַי בָּכֶם. כְּמוֹ שֶׁנֶּאֱמַר בַּטּוֹבָה "וּפָנִיתִי אֲלֵיכֶם", כָּךְ נֶאֱמַר בָּרָעָה "וְנָתַתִּי פָנַי"; מָשְׁלוּ מָשָׁל, לְמֶלֶךְ שֶׁאָמַר לַעֲבָדָיו, פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק אֲנִי עִמָּכֶם לְרָעָה:
וְנִגַּפְתֶּם לִפְנֵי אֹֽיְבֵיכֶם - You will be smitten before your enemies - i.e., deadly sickness will kill you within the city while your enemies are laying siege to you outside it.		וְנִגַּפְתֶּם לִפְנֵי אֹֽיְבֵיכֶם. שֶׁיְּהֵא הַמָּוֶת הוֹרֵג אֶתְכֶם מִבִּפְנִים, וּבַעֲלֵי דְבָבֵיכוֹן מַקִּיפִין אֶתְכֶם מִבַּחוּץ:
וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם - Those who hate you will rule over you - i.e., I will have haters arise from none other than among you and within your midst. For when the nations of the world rise up against Israel, they seek only what is in the open, as it says: “And whenever the Israelites would sow, Midian and Amalek and the people of the east would arise…and encamp against them and destroy the yield of the land.” 9 But when I have haters arise against you from among you and within your midst, they will search for your hidden wealth, and so it says: “and who have eaten the flesh of My people and flayed their skins….” 10		וְרָדוּ בָּכֶם שֽׂנְאֵיכֶם. שֶׁאֵינִי מַעֲמִיד שׂוֹנְאִים אֶלָּא מִכֶּם וּבָכֶם, שֶׁבְּשָׁעָה שֶׁאֻמּוֹת הָעוֹלָם עוֹמְדִים עַל יִשְׂרָאֵל, אֵינָם מְבַקְּשִׁים אֶלָּא מַה שֶּׁבַּגָּלוּי, שֶׁנֶאֱמַר "וְהָיָה אִם זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם וְגוֹ' וַיַּחֲנוּ עֲלֵיהֶם וַיַּשְׁחִיתוּ אֶת יְבוּל הָאָרֶץ" (שופטים ו'), אֲבָל בְּשָׁעָה שֶׁאֲעֲמִיד עֲלֵיכֶם מִכֶּם וּבָכֶם, הֵם מְחַפְּשִׂים אַחַר הַמַּטְמוֹנִיּוֹת שֶׁלָּכֶם, וְכֵן הוּא אוֹמֵר "וַאֲשֶׁר אָכְלוּ שְׁאֵר עַמִּי וְעוֹרָם מֵעֲלֵיהֶם הִפְשִׁיטוּ וְגוֹ'" (מיכה ג'):
וְנַסְתֶּם - You will flee - out of fear.		וְנַסְתֶּם. מִפְּנֵי אֵימָה:
וְאֵֽין־רֹדֵף אֶתְכֶֽם - Although no one will be pursuing you - for these traitors will also be without strength.		וְאֵֽין־רֹדֵף אֶתְכֶֽם. מִבְּלִי כֹחַ (ספרא):
18If, during these punishments, you do not listen to Me and repent, I will add another seven punishments for your sins:		יחוְאִ֨ם־עַד־אֵ֔לֶּה לֹ֥א תִשְׁמְע֖וּ לִ֑י וְיָֽסַפְתִּי֙ לְיַסְּרָ֣ה אֶתְכֶ֔ם שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם:
וְאִם־עַד־אֵלֶּה - (lit.) If until these - means: if even while these calamities are affecting you – you still do not listen.		וְאִם־עַד־אֵלֶּה. וְאִם בְּעוֹד אֵלֶּה לא תשמעו:
וְיָֽסַפְתִּי - I will add - yet other afflictions.		וְיָֽסַפְתִּי. עוֹד יִסּוּרִין אַחֵרִים:
שֶׁבַע עַל־חַטֹּֽאתֵיכֶֽם - (lit.) Seven for your sins - i.e., seven forms of retribution for the seven sins enumerated above. 11		שֶׁבַע עַל־חַטֹּֽאתֵיכֶֽם. שֶׁבַע פֻּרְעָנֻיּוֹת עַל שֶׁבַע עֲבֵרוֹת הָאֲמוּרוֹת לְמַעְלָה:
19I will break the pride of your strength. I will make your skies like iron and your land like copper.		יטוְשָֽׁבַרְתִּ֖י אֶת־גְּא֣וֹן עֻזְּכֶ֑ם וְנָֽתַתִּ֤י אֶת־שְׁמֵיכֶם֙ כַּבַּרְזֶ֔ל וְאֶת־אַרְצְכֶ֖ם כַּנְּחֻשָֽׁה:
וְשָֽׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם - I will break the pride of your strength. This refers to the Holy Temple, and similarly it says: “Behold, I will desecrate My Sanctuary, the pride of your strength (גְּאוֹן עֻזְּכֶם).” 12		וְשָֽׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם. זֶה בֵּית הַמִּקְדָּשׁ, וְכֵן הוּא אוֹמֵר "הִנְנִי מְחַלֵּל אֶת מִקְדָּשִׁי גְּאוֹן עֻזְּכֶם" (יחזקאל כ"ד):
וְנָֽתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָֽׁה - I will make your skies like iron and your land like copper. This curse is more severe than that given by Moses, for there it says: “Your skies above you will be like copper, and the earth below you will be like iron,” 13 i.e., the skies will be moist, just as copper has moisture, but the earth will not be moist, just as iron does not have moisture, and thus it will preserve its produce. Here, however, the heavens will not be moist, just like iron does not have moisture, causing drought in the world, but the earth will be moist, just as copper has moisture, causing any existing produce to perish and rot.		וְנָֽתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָֽׁה. זוֹ קָשָׁה מִשֶּׁל מֹשֶׁה, שֶׁשָּׁם הוּא אוֹמֵר "וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל רֹאשְׁךָ נְחֹשֶׁת וְגו'" (דברים כ"ח), שֶׁיִּהְיוּ הַשָּׁמַיִם מַזִּיעִין כְּדֶרֶךְ שֶׁהַנְּחֹשֶׁת מַזִּיעָה, וְהָאָרֶץ אֵינָהּ מַזִּיעָה כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ, וְהִיא מְשַׁמֶּרֶת פֵּרוֹתֶיהָ, אֲבָל כָּאן הַשָּׁמַיִם לֹא יִהְיוּ מַזִּיעִין כְּדֶרֶךְ שֶׁאֵין הַבַּרְזֶל מַזִּיעַ, וִיהֵא חֹרֶב בָּעוֹלָם, וְהָאָרֶץ תְּהֵא מַזִּיעָה כְּדֶרֶךְ שֶׁהַנְּחֹשֶׁת מַזִּיעָה, וְהִיא מְאַבֶּדֶת פֵּרוֹתֶיהָ (ספרא):
20Your strength will be expended in vain. Your land will not even yield produce equal to the amount of seed that you planted in it. The tree in the earth will not give forth its fruit.		כוְתַ֥ם לָרִ֖יק כֹּֽחֲכֶ֑ם וְלֹֽא־תִתֵּ֤ן אַרְצְכֶם֙ אֶת־יְבוּלָ֔הּ וְעֵ֣ץ הָאָ֔רֶץ לֹ֥א יִתֵּ֖ן פִּרְיֽוֹ:
וְתַם לָרִיק כֹּֽחֲכֶם - Your strength will be expended in vain. If a person did not toil in his field – he did not plow, sow, weed, trim branches, or dig – and then, at harvest time, a debilitating wind comes and ruins the crop, it does not matter that much. But when a person did toil in his field – he plowed, sowed, weeded, trimmed branches, and dug – and then a debilitating wind comes and ruins the crop, such a person’s teeth are set on edge, i.e., he is deeply frustrated.		וְתַם לָרִיק כֹּֽחֲכֶם. הֲרֵי אָדָם שֶׁלֹּא עָמַל, שֶׁלֹּא חָרַשׁ, שֶׁלֹּא זָרַע, שֶׁלֹּא נִכֵּשׁ, שֶׁלֹּא כִּסֵּחַ, שֶׁלֹּא עָדַר, וּבִשְׁעַת הַקָּצִיר בָּא שִׁדָּפוֹן וּמַלְקֶה אוֹתוֹ, אֵין בְּכָךְ כְּלוּם, אֲבָל אָדָם שֶׁעָמַל וְחָרַשׁ וְזָרַע וְנִכֵּשׁ וְכִסֵּחַ וְעָדַר וּבָא שִׁדָּפוֹן וּמַלְקֶה אוֹתוֹ, הֲרֵי שִׁנָּיו שֶׁל זֶה קֵהוֹת:
וְלֹֽא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ - (lit.) Your land will not yield its produce - i.e., even as much as you bring (מוֹבִיל) to it when sowing it.		וְלֹֽא־תִתֵּן אַרְצְכֶם אֶת־יְבוּלָהּ. אַף מַה שֶּׁאַתָּה מוֹבִיל לָהּ בִּשְׁעַת הַזֶּרַע (ספרא):
וְעֵץ הָאָרֶץ - The tree in the earth - i.e., even the earth will cause it to be debilitated, for its fruit will not bud at the time of budding, due to a lack of nutrients.		וְעֵץ הָאָרֶץ. אֲפִלּוּ מִן הָאָרֶץ יְהֵא לָקוּי, שֶׁלֹּא יַחֲנִיט פֵּרוֹתָיו בִּשְׁעַת הַחֲנָטָה (שם):
לֹא יִתֵּן - Will not give forth. This verb applies to both what precedes it and what follows it, i.e., to “the tree” and to “its fruit.”		לֹא יִתֵּן. מְשַׁמֵּשׁ לְמַעְלָה וּלְמַטָּה, אָעֵץ וְאַפְּרִי:
לֹא יִתֵּן פִּרְיֽוֹ - Will not give forth its fruit - i.e., when it does bear fruit, it will drop its fruit. There are thus two curses here, and thus there are seven punishments here.		לֹא יִתֵּן פִּרְיֽוֹ. כְּשֶׁהוּא מַפְרֶה מַשִּׁיר פֵּרוֹתָיו, הֲרֵי שְׁתֵּי קְלָלוֹת, וְיֵשׁ כָּאן שֶׁבַע פֻּרְעָנֻיּוֹת (ספרא):
21If, in your stubbornness, you continue to walk with Me irregularly, and you do not wish to listen to Me, I will add seven more punishments, corresponding to your sins:		כאוְאִם־תֵּֽלְכ֤וּ עִמִּי֙ קֶ֔רִי וְלֹ֥א תֹאב֖וּ לִשְׁמֹ֣עַ לִ֑י וְיָֽסַפְתִּ֤י עֲלֵיכֶם֙ מַכָּ֔ה שֶׁ֖בַע כְּחַטֹּֽאתֵיכֶֽם:
וְאִם־תֵּֽלְכוּ עִמִּי קֶרִי - If you walk with Me irregularly. Our rabbis said that קֶרִי means in a temporary manner, as a chance occurrence that only happens occasionally – so you will follow the commandments in a temporary manner. Menachem, however, explains it to mean “withholding,” similar to הֹקֵר רַגְלְךָ “Withhold your feet,” 14 and also יְקַר רוּחַ “one of cautious spirit.” 15 This sense is close to Onkelos’ translation (בְּקַשְׁיוּ), which has the connotation of stubbornness, i.e., they harden their hearts, refraining from coming close to Me.		וְאִם־תֵּֽלְכוּ עִמִּי קֶרִי. רַבּוֹתֵינוּ אָמְרוּ עֲרַאי, בְּמִקְרֶה, שֶׁאֵינוֹ אֶלָּא לִפְרָקִים, כֵּן תֵּלְכוּ עֲרַאי בְּמִצְווֹת; וּמְנַחֵם פֵּרֵשׁ לְשׁוֹן מְנִיעָה, וְכֵן "הֹקַר רַגְלְךָ" (משלי כ"ה), וְכֵן "יְקַר רוּחַ" (שם י"ז), וְקָרוֹב לָשׁוֹן זֶה לְתַרְגּוּמוֹ שֶׁל אֻנְקְלוֹס, לְשׁוֹן קֹשִׁי, שֶׁמַּקְשִׁין לִבָּם לִמָּנַע מֵהִתְקָרֵב אֵלַי:
שֶׁבַע כְּחַטֹּֽאתֵיכֶֽם - Seven…corresponding to your sins. i.e., seven other forms of retribution, seven in number corresponding to your sins.		שֶׁבַע כְּחַטֹּֽאתֵיכֶֽם. שֶׁבַע פֻּרְעָנֻיּוֹת אֲחֵרִים, בְּמִסְפַּר שֶׁבַע כְּחַטֹּאתֵיכֶם (ספרא):
22I will incite the wild beasts of the field against you. They will bereave you of your children. They will utterly destroy your domestic animals and they will diminish you. Your roads will become desolate.		כבוְהִשְׁלַחְתִּ֨י בָכֶ֜ם אֶת־חַיַּ֤ת הַשָּׂדֶה֙ וְשִׁכְּלָ֣ה אֶתְכֶ֔ם וְהִכְרִ֨יתָה֙ אֶת־בְּהֶמְתְּכֶ֔ם וְהִמְעִ֖יטָה אֶתְכֶ֑ם וְנָשַׁ֖מּוּ דַּרְכֵיכֶֽם:
וְהִשְׁלַחְתִּי - This term denotes inciting.		וְהִשְׁלַחְתִּי. לְשׁוֹן גֵּרוּי:
וְשִׁכְּלָה אֶתְכֶם - They will bereave you. From here, I know that they will be bereaved by a wild beast, which typically causes bereavement, for its nature is to do so. From where do I know that a domesticated animal, whose nature is not to do so, will also bereave them? Scripture states: “I will set the teeth of cattle on them.” 16 There are thus two punishments here. And from where do I know that its bite will also cause death? Scripture continues there: “along with the venom of serpents that crawl in the dust” – just as they cause death through their bite, so will these domesticated animals cause death through their bite. Indeed, there were years in the Land of Israel that a domesticated donkey bit and caused death just like a wild donkey bites and causes death.		וְשִׁכְּלָה אֶתְכֶם. אֵין לִי אֶלָּא חַיָּה מְשַׁכֶּלֶת שֶׁדַּרְכָּהּ בְּכָךְ, בְּהֵמָה שֶׁאֵין דַּרְכָּהּ בְּכָךְ מִנַּיִן? תַּלְמוּד לוֹמָר "וְשֶׁן בְּהֵמֹת אֲשַׁלַּח בָּם" (דברים ל"ב), הֲרֵי שְׁתַּיִם. וּמִנַּיִן שֶׁתְּהֵא מְמִיתָה בִנְשִׁיכָתָהּ? תַּלְמוּד לוֹמָר "עִם חֲמַת זֹחֲלֵי עָפָר" (שם), מָה אֵלּוּ נוֹשְׁכִין וּמְמִיתִין אַף אֵלּוּ נוֹשְׁכִין וּמְמִיתִין, כְּבָר הָיוּ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל חֲמוֹר נוֹשֵׁךְ וּמֵמִית, עָרוֹד נוֹשֵׁךְ וּמֵמִית:
וְשִׁכְּלָה אֶתְכֶם - They will bereave you. This refers to loss of young children.		וְשִׁכְּלָה אֶתְכֶם. אֵלּוּ הַקְּטַנִּים:
וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם - They will utterly destroy your animals - that are outside.		וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם. מִבַּחוּץ:
וְהִמְעִיטָה אֶתְכֶם - And they will diminish you - who are inside.		וְהִמְעִיטָה אֶתְכֶם. מִבִּפְנִים:
וְנָשַׁמּוּ דַּרְכֵיכֶֽם - Your roads will become desolate - i.e., both major and minor thoroughfares. There are thus seven forms of retribution: biting of domesticated animals; biting of wild beasts; venom of reptiles; bereavement; eradication of animals; diminishing numbers of people; and desolation of roads.		וְנָשַׁמּוּ דַּרְכֵיכֶֽם. שְׁבִילִים גְּדוֹלִים וּשְׁבִילִים קְטַנִּים; הֲרֵי שֶׁבַע פֻּרְעָנֻיּוֹת: שֵׁן בְּהֵמָה, וְשֵׁן חַיָּה, חֲמַת זוֹחֲלֵי עָפָר, וְשִׁכְּלָה, וְהִכְרִיתָה, וְהִמְעִיטָה, וְנָשַׁמּוּ:
23If, in your stubbornness, you will not be corrected by these punishments enough to return to Me, and you continue to walk with Me irregularly,		כגוְאִ֨ם־בְּאֵ֔לֶּה לֹ֥א תִוָּֽסְר֖וּ לִ֑י וַֽהֲלַכְתֶּ֥ם עִמִּ֖י קֶֽרִי:
לֹא תִוָּֽסְרוּ לִי - (lit.) You will not be corrected to Me - to return to Me.		לֹא תִוָּֽסְרוּ לִי. לָשׁוּב אֵלַי:
24then I, too, will treat you stubbornly: I will smite you reciprocally sevenfold for your sins.		כדוְהָֽלַכְתִּ֧י אַף־אֲנִ֛י עִמָּכֶ֖ם בְּקֶ֑רִי וְהִכֵּיתִ֤י אֶתְכֶם֙ גַּם־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם:
25I will bring an army against you that will avenge your disloyalty , as described in this covenant. You will gather into your cities. I will send an epidemic into your midst, and you will be delivered into the enemy’s hands.		כהוְהֵֽבֵאתִ֨י עֲלֵיכֶ֜ם חֶ֗רֶב נֹקֶ֨מֶת֙ נְקַם־בְּרִ֔ית וְנֶֽאֱסַפְתֶּ֖ם אֶל־עָֽרֵיכֶ֑ם וְשִׁלַּ֤חְתִּי דֶ֨בֶר֙ בְּת֣וֹכְכֶ֔ם וְנִתַּתֶּ֖ם בְּיַד־אוֹיֵֽב:
נְקַם־בְּרִית - Avenge…[as described in this] covenant. and there is also vengeance that is not stated in the covenant or a typical manner of vengeance, such as the blinding of King Tzidkiyah’s eyes. Another explanation: נְקַם בְּרִית means “vengeance for your having broken My covenant.” Every instance of הֲבָאַת חֶרֶב (lit., “bringing the sword”) in Scripture refers to war through enemy armies.		נְקַם־בְּרִית. יֵשׁ נָקָם שֶׁאֵינוֹ בַּבְּרִית, כְּדֶרֶךְ שְׁאָר נְקָמוֹת, וְזֶהוּ סִמּוּי עֵינָיו שֶׁל צִדְקִיָּהוּ (ספרא). דָּבָר אַחֵר: נְקַם־בְּרִית. נִקְמַת בְּרִיתִי אֲשֶׁר עֲבַרְתֶּם. כָּל הֲבָאַת חֶרֶב שֶׁבַּמִּקְרָא הִיא מִלְחֶמֶת חֲיָלוֹת אוֹיְבִים:
וְנֶֽאֱסַפְתֶּם - You will gather - from outside into the cities because of the siege.		וְנֶֽאֱסַפְתֶּם. מִן הַחוּץ אֶל תּוֹךְ הֶעָרִים מִפְּנֵי הַמָּצוֹר (שם):
דוְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם - I will send an epidemic into your midst - and as a result of the epidemic, you will be delivered to the enemies besieging you, for one may not let a corpse remain overnight within Jerusalem, and when they take out the corpse for burial, they are delivered into the enemy’s hands.		וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם. עַל יְדֵי הַדֶּבֶר ונתתם ביד הָאוֹיְבִים הַצָּרִים עֲלֵיכֶם, לְפִי שֶׁאֵין מְלִינִים אֶת הַמֵּת בִּירוּשָׁלַיִם, וּכְשֶׁהֵם מוֹצִיאִים אֶת הַמֵּת לְקָבְרוֹ נִתָּנִין בְּיַד אוֹיֵב (שם):
26When I eliminate your every source of food, ten women will bake your bread in one oven. The women will bring back your bread by weight. You will eat but not be satisfied.		כובְּשִׁבְרִ֣י לָכֶם֘ מַטֵּה־לֶ֒חֶם֒ וְ֠אָפ֠וּ עֶ֣שֶׂר נָשִׁ֤ים לַחְמְכֶם֙ בְּתַנּ֣וּר אֶחָ֔ד וְהֵשִׁ֥יבוּ לַחְמְכֶ֖ם בַּמִּשְׁקָ֑ל וַֽאֲכַלְתֶּ֖ם וְלֹ֥א תִשְׂבָּֽעוּ:
מַטֵּה־לֶחֶם - מַטֵּה here has the sense of “support,” as in מַטֵּה עֹז “a support of strength.” 17		מַטֵּה־לֶחֶם. לְשׁוֹן מִשְׁעָן, כְּמוֹ מַטֵּה עֹז (ירמיהו מ"ח):
בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם - When I eliminate your source of food - i.e., I will cut off from you all assistance of food, which causes “the arrows of hunger.”		בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם. אֶשְׁבֹּר לָכֶם כָּל מִסְעַד אֹכֶל, וְהֵם חִצֵּי רָעָב (יחזקאל ה'):
וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד - Ten women will bake your bread in one oven - because of the lack of wood for fuel.		וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד. מֵחֹסֶר עֵצִים (ספרא):
וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל - They will bring back your bread by weight - this implies that the grain will rot, causing the bread to crumble and break in the oven, and they will have to sit and weigh the crumbled pieces in order to divide them among themselves.		וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל. שֶׁתְּהֵא הַתְּבוּאָה נִרְקֶבֶת וְנַעֲשֵׂית פַּת נְפֹלֶת, וּמִשְׁתַּבֶּרֶת בַּתַּנּוּר, וְהֵן יוֹשְׁבוֹת וְשׁוֹקְלוֹת אֶת הַשְּׁבָרִים לְחַלְּקָם בֵּינֵיהֶם (שם):
וַֽאֲכַלְתֶּם וְלֹא תִשְׂבָּֽעוּ - You will eat but not be satisfied. This is a curse that food will be unusually unsatiating inside the stomach. There are thus seven forms of retribution: armies; siege; epidemic; eliminating food sources; lack of wood; crumbling bread; curse within the stomach. “And you will be delivered” is not included in the count, as it is the same punishment as the army.		וַֽאֲכַלְתֶּם וְלֹא תִשְׂבָּֽעוּ. זֶהוּ מְאֵרָה בְּתוֹךְ הַמֵּעַיִם בַּלֶּחֶם, הֲרֵי שֶׁבַע פֻּרְעָנֻיּוֹת: חֶרֶב, מָצוֹר, דֶּבֶר, שֶׁבֶר מַטֵּה לֶחֶם, חֹסֶר עֵצִים, פַּת נְפֹלֶת, מְאֵרָה בַמֵּעַיִם; וְנִתַּתֶּם אֵינָהּ מִן הַמִּנְיָן, הִיא הַחֶרֶב:
27If, despite all this, you do not listen to Me, and you stubbornly walk with Me irregularly,		כזוְאִ֨ם־בְּזֹ֔את לֹ֥א תִשְׁמְע֖וּ לִ֑י וַֽהֲלַכְתֶּ֥ם עִמִּ֖י בְּקֶֽרִי:
28I will treat you with furious stubbornness: I will chastise you reciprocally sevenfold for your sins.		כחוְהָֽלַכְתִּ֥י עִמָּכֶ֖ם בַּֽחֲמַת־קֶ֑רִי וְיִסַּרְתִּ֤י אֶתְכֶם֙ אַף־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם:
29You will eat the flesh of your sons, and you will eat the flesh of your daughters.		כטוַֽאֲכַלְתֶּ֖ם בְּשַׂ֣ר בְּנֵיכֶ֑ם וּבְשַׂ֥ר בְּנֹֽתֵיכֶ֖ם תֹּאכֵֽלוּ:
30I will demolish your edifices and cut down your idols. I will make your corpses fall upon the ‘corpses’ of your idols. My soul—My Presence—will reject you.		לוְהִשְׁמַדְתִּ֞י אֶת־בָּמֹֽתֵיכֶ֗ם וְהִכְרַתִּי֙ אֶת־חַמָּ֣נֵיכֶ֔ם וְנָֽתַתִּי֙ אֶת־פִּגְרֵיכֶ֔ם עַל־פִּגְרֵ֖י גִּלּֽוּלֵיכֶ֑ם וְגָֽעֲלָ֥ה נַפְשִׁ֖י אֶתְכֶֽם:
בָּמֹֽתֵיכֶם - means here towers and fortresses.		בָּמֹֽתֵיכֶם. מִגְדָּלִים וּבִירָנִיּוֹת:
חַמָּנֵיכֶם - This is a type of idol that they placed on roofs, and because they stand in the sun (חַמָּה) they are called חַמָּנִים.		חַמָּנֵיכֶם. מִין עֲבוֹדָה זָרָה שֶׁמַּעֲמִידִין עַל הַגַּגּוֹת, וְעַל שֵׁם שֶׁמַּעֲמִידִין בַּחַמָּה, קְרוּיִין חַמָּנִים (ספרא ויקרא י"ט):
וְנָֽתַתִּי אֶת־פִּגְרֵיכֶם - I will make your corpses fall. This indeed was fulfilled. As they were bloated by hunger, they would take out their idols from their bosom and kiss them, whereupon their bellies burst and they fell upon them.		וְנָֽתַתִּי אֶת־פִּגְרֵיכֶם. תְּפוּחֵי רָעָב הָיוּ, וּמוֹצִיאִים יִרְאָתָם מֵחֵיקָם וּמְנַשְּׁקִים אוֹתָם, וּכְרֵיסָן נִבְקַעַת וְנוֹפֵל עָלֶיהָ (ספרא; סנהדרין ס"ג):
וְגָֽעֲלָה נַפְשִׁי אֶתְכֶֽם - My soul will reject you. This refers to the departure of the Divine Presence.		וְגָֽעֲלָה נַפְשִׁי אֶתְכֶֽם. זֶה סִלּוּק שְׁכִינָה (ספרא):
31I will destroy your cities. I will make your holy places desolate. I will not derive any pleasure from your sacrifices, which you would have offered up to please Me.		לאוְנָֽתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַֽהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם:
וְנָֽתַתִּי אֶת־עָֽרֵיכֶם חָרְבָּה - (lit.) I will make your cities ruins. I might think that this means forsaken of people, i.e., inhabitants, but by saying: “I will make the land desolate,” 18 the lack of people has already been stated. How then do I explain חָרְבָּה “ruin”? Empty even of passersby.		וְנָֽתַתִּי אֶת־עָֽרֵיכֶם חָרְבָּה. יָכוֹל מֵאָדָם, כְּשֶׁהוּא אוֹמֵר וַהֲשִׁמֹּתִי אֲנִי אֶת הָאָרֶץ הֲרֵי אָדָם אָמוּר, הָא מָה אֲנִי מְקַיֵּם חָרְבָּה? מֵעוֹבֵר וָשָׁב:
וַֽהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם - I will make your holy places desolate. I might think that this means desolate of sacrifices. However, by saying: “I will not derive any pleasure from your sacrifices,” sacrifices have already been stated. How, then, do I explain: “I will make your holy places desolate”? Desolate of throngs – groups of Israelites who would prepare and meet together to go there. There are thus seven forms of retribution: eating the flesh of sons and daughters and destruction of edifices – that is two. Cutting down the idols does not denote a separate punishment here; rather, through the destruction of the fortresses the idols on their roofs will fall and be cut down. “I will make your corpses fall…” is three; departure of the Divine Presence is four; destruction of cities, the Temple being desolate of throngs, and “I will not derive any pleasure” from sacrifices make seven.		וַֽהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם. יָכוֹל מִן הַקָּרְבָּנוֹת, כְּשֶׁהוּא אוֹמֵר וְלֹא אָרִיחַ הֲרֵי קָרְבָּנוֹת אֲמוּרִים, הָא מָה אֲנִי מְקַיֵּם וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם? מִן הַגְּדוּדִיּוֹת — שַׁיָּרוֹת שֶׁל יִשְׂרָאֵל שֶׁהָיוּ מִתְקַדְּשׁוֹת וְנוֹעָדוֹת לָבֹא שָׁם; הֲרֵי שֶׁבַע פֻּרְעָנֻיּוֹת: אֲכִילַת בְּשַׂר בָּנִים וּבָנוֹת וְהַשְׁמָדַת בָּמוֹת הֲרֵי שְׁתַּיִם — כְּרִיתוּת חַמָּנִים אֵין כָּאן פֻּרְעָנוּת, אֶלָּא עַל יְדֵי הַשְׁמָדַת הַבִּירָנִיּוֹת יִפְּלוּ הַחַמָּנִים שֶׁבְּרָאשֵׁי הַגַּגּוֹת וְיִכָּרְתוּ — וְנָתַתִּי אֶת פִּגְרֵיכֶם וְגוֹ' הֲרֵי שָׁלוֹשׁ, סִלּוּק שְׁכִינָה אַרְבַּע, חֻרְבַּן עָרִים, שִׁמְמוֹן מִקְדָּשׁ מִן הַגְּדוּדִיּוֹת, וְלֹא אָרִיחַ קָרְבָּנוֹת, הֲרֵי שֶׁבַע:
32I will make the land desolate. It will be deserted by your enemies who live in it.		לבוַֽהֲשִׁמֹּתִ֥י אֲנִ֖י אֶת־הָאָ֑רֶץ וְשָֽׁמְמ֤וּ עָלֶ֨יהָ֙ אֹֽיְבֵיכֶ֔ם הַיּֽשְׁבִ֖ים בָּֽהּ:
וַֽהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ - I will make the land desolate. This is a good matter for the Israelites: God promises that the enemies will find no satisfaction in their land, so it will be deserted of those who try to live in it.		וַֽהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ. זוֹ מִדָּה טוֹבָה לְיִשְׂרָאֵל, שֶׁלֹּא יִמְצְאוּ הָאוֹיְבִים נַחַת רוּחַ בְּאַרְצָם, שֶׁתְּהֵא שׁוֹמֵמָה מִיּוֹשְׁבֶיהָ (ספרא):
33I will scatter you among the nations. I will unsheathe the sword after you. Your land will be desolate and your cities destroyed.		לגוְאֶתְכֶם֙ אֱזָרֶ֣ה בַגּוֹיִ֔ם וַֽהֲרִֽיקֹתִ֥י אַֽחֲרֵיכֶ֖ם חָ֑רֶב וְהָֽיְתָ֤ה אַרְצְכֶם֙ שְׁמָמָ֔ה וְעָֽרֵיכֶ֖ם יִֽהְי֥וּ חָרְבָּֽה:
וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם - I will scatter you among the nations. This is a harsh measure, for whenever members of one country are exiled to one place, they can take comfort in seeing one another, but the Israelites were scattered like in a winnowing fan – like a person winnows barley in a sieve and no one grain remains stuck to another.		וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם. זוֹ מִדָּה קָשָׁה, שֶׁבְּשָׁעָה שֶׁבְּנֵי הַמְּדִינָה גּוֹלִים לְמָקוֹם אֶחָד, רוֹאִים זֶה אֶת זֶה וּמִתְנַחֲמִין, וְיִשְׂרָאֵל נִזְרוּ כְבַמְּזָרֶה — כְּאָדָם הַזּוֹרֶה שְׂעוֹרִים בְּנָפָה וְאֵין אַחַת מֵהֶן דְּבוּקָה בַחֲבֶרְתָּהּ (שם):
וַֽהֲרִֽיקֹתִי - (lit.) I will empty out. This term is used here because when a person draws a sword, the sheath is emptied. But its Midrashic explanation is: a sword drawn against you will not soon return to its sheath, just like when a person pours out water, it will never return to its vessel.		וַֽהֲרִֽיקֹתִי. כְּשֶׁשּׁוֹלֵף הַחֶרֶב מִתְרוֹקֵן הַנָּדָן; וּמִדְרָשׁוֹ חֶרֶב הַנִּשְׁמֶטֶת אַחֲרֵיכֶם אֵינָהּ חוֹזֶרֶת מַהֵר, כְּאָדָם שֶׁמֵּרִיק אֶת הַמַּיִם וְאֵין סוֹפָן לַחֲזֹר (ספרא):
וְהָֽיְתָה אַרְצְכֶם שְׁמָמָה - Your land will be desolate - i.e., you will not return to it quickly, and as a result, “your cities will be destroyed,” i.e., they will appear to you as if they were destroyed, for when a person is exiled from his house, his vineyard, or his city, but knows that he will ultimately return, it is as if his vineyard or his house are not destroyed. So it is stated in Torat Kohanim.		וְהָֽיְתָה אַרְצְכֶם שְׁמָמָה. שֶׁלֹּא תְמַהֲרוּ לָשׁוּב לְתוֹכָהּ, וּמִתּוֹךְ כָּךְ עָרֵיכֶם יִהְיוּ חָרְבָּה — נִרְאוֹת לָכֶם חֲרֵבוֹת, שֶׁבְּשָׁעָה שֶׁאָדָם גּוֹלֶה מִבֵּיתוֹ וּמִכַּרְמוֹ וּמֵעִירוֹ וְסוֹפוֹ לַחֲזֹר, כְּאִלּוּ אֵין כַּרְמוֹ וּבֵיתוֹ חֲרֵבִים, כָּךְ שְׁנוּיָה בְּתּוֹרַת כֹּהֲנִים:
34Then, the land will appease Me over its unobserved sabbatical years. During the entire time that it remains desolate while you are in the land of your enemies, the land will rest and thus appease Me over its unobserved sabbatical years.		לדאָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הָשַּׁמָּ֔ה וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹֽיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ:
אָז תִּרְצֶה - Then [the land] will appease - i.e., it will appease the anger of the Omnipresent, who was angered because of its unobserved sabbatical years.		אָז תִּרְצֶה. תְּפַיֵּס אֶת כַּעַס הַמָּקוֹם שֶׁכָּעַס עַל שְׁמִטּוֹתֶיהָ:
וְהִרְצָת - And thus appease - to God the King “over its unobserved sabbatical years.”		וְהִרְצָת. לַמֶּלֶךְ את שבתתיה:
35During the entire time that the land remains desolate, it will rest the way it should have rested during your sabbatical years, when you lived upon it.		להכָּל־יְמֵ֥י הָשַּׁמָּ֖ה תִּשְׁבֹּ֑ת אֵ֣ת אֲשֶׁ֧ר לֹא־שָֽׁבְתָ֛ה בְּשַׁבְּתֹֽתֵיכֶ֖ם בְּשִׁבְתְּכֶ֥ם עָלֶֽיהָ:
כָּל־יְמֵי הָשַּׁמָּה - During the entire time that it remains desolate. הָשַּׁמָּה is of the form of “being done,” i.e., a passive infinitive. Its מ has a dagesh in place of a double מ in its related noun שְׁמָמָה.		כָּל־יְמֵי הָשַּׁמָּה. לְשׁוֹן הֵעָשׂוֹת, וּמֵ"ם דָּגֵשׁ בִּמְקוֹם כֵּפֶל שְׁמָמָה:
אֵת אֲשֶׁר לֹא־שָֽׁבְתָה - (lit.) That it did not rest. The 70 years of the Babylonian exile corresponded to the 70 sabbatical and Jubilee years that occurred during the period Israel were angering the Omnipresent in their land, which was 436 years: they underwent 390 years of sinning from when they entered the land until the 10 tribes were exiled, and the inhabitants of Judah angered Him a further 40 years from when the 10 tribes were exiled until the destruction of Jerusalem. This is what it says in Ezekiel: 19 “And you, lie on your left side…and I have given you the years of their sin corresponding to the number of days, 390 days, and you will bear the sin of the House of Israel. And when you finish these, lie on your right side and bear the sin of the House of Judah 40 days, a day for a year….” This prophecy was said to Ezekiel in the fifth year of the exile of King Yehoyachin, and they spent another six years in the land until the exile of King Tzidkiyah, totaling 46 years after the exile of the 10 tribes. Should you ask: Surely there were more than 46 years, for were not the years of the reign of King Menasheh alone 55? The answer is: Menasheh repented for 33 years, and thus all the years of his wickedness only amounted to 22, as it is written: “He made a deified tree just as King Ach’av had done,” 20 and Ach’av ruled for 22 years, as stated in the aggadah of Chapter Chelek. 21 Add to this two years of the reign of King Amon, 11 years for that of King Yehoyakim and the same for King Tzidkiyah, and you have 46 years. Now go and calculate how many sabbatical and Jubilee years there are in 436 years: There are 16 for every century – 14 sabbatical years and two Jubilee years. Thus for 400 years there are 64, and for 36 years there are five sabbatical years, making 70 less one, and one additional year that entered the next sabbatical cycle, making up the 70 – as the Jubilee cycle during which they were exiled, which could not be completed due to their sin, was also calculated for them so that 70 complete years of exile were decreed upon them, as it says in 2 Chronicles: 22 “until the land appeased its unobserved sabbatical years…to complete 70 years.”		אֵת אֲשֶׁר לֹא־שָֽׁבְתָה. שִׁבְעִים שָׁנָה שֶׁל גָּלוּת בָּבֶל הֵן הָיוּ כְּנֶגֶד שִׁבְעִים שְׁנוֹת הַשְּׁמִטָּה וְיוֹבֵל שֶׁהָיוּ בַּשָּׁנִים שֶׁהִכְעִיסוּ יִשְׂרָאֵל בְּאַרְצָם לִפְנֵי הַמָּקוֹם — אַרְבַּע מֵאוֹת וּשְׁלוֹשִׁים שָׁנָה; שְׁלוֹשׁ מֵאוֹת וְתִשְׁעִים הָיוּ שְׁנֵי עֲוֹנָם מִשֶּׁנִּכְנְסוּ לָאָרֶץ עַד שֶׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים, וּבְנֵי יְהוּדָה הִכְעִיסוּ לְפָנָיו אַרְבָּעִים שָׁנָה מִשֶּׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים עַד חָרְבוֹת יְרוּשָׁלַיִם, הוּא שֶׁנֶּאֱמַר בִּיחֶזְקֵאל "וְאַתָּה שְׁכַב עַל צִדְּךָ הַשְּׂמָאלִי וְגוֹ', וְכִלִּיתָ אֶת אֵלֶּה וְגוֹ', וְשָׁכַבְתָּ עַל צִדְּךָ הַיְמָנִי אַרְבָּעִים יוֹם וְנָשָׂאתָ אֶת עֲוֹן בֵּית יְהוּדָה", וּנְבוּאָה זוֹ נֶאֶמְרָה לִיחֶזְקֵאל בַּשָּׁנָה הַחֲמִשִּׁית לְגָלוּת הַמֶּלֶךְ יְהוֹיָכִין, וְעוֹד עָשׂוּ שֵׁשׁ שָׁנִים עַד גָּלוּת צִדְקִיָּהוּ, הֲרֵי אַרְבָּעִים וְשֵׁשׁ; וְאִם תֹּאמַר שְׁנוֹת מְנַשֶּׁה חֲמִשִּׁים וְחָמֵשׁ הָיוּ, מְנַשֶּׁה עָשָֹה תְשׁוּבָה שְׁלוֹשִׁים וְשָׁלוֹשׁ שָׁנָה, וְכָל שְׁנוֹת רִשְׁעוֹ עֶשְֹרִים וּשְׁתַּיִם, כְּמוֹ שֶׁאָמְרוּ בְּאַגָּדַת חֵלֶק, וְשֶׁל אָמוֹן שְׁתַּיִם, וְאַחַת עֶשְֹרֵה לִיהוֹיָקִים, וּכְנֶגְדָּן לְצִדְקִיָּהוּ; צֵא וַחֲשֹׁב לְאַרְבַּע מֵאוֹת וּשְׁלוֹשִׁים וְשֵׁשׁ שָׁנָה שְׁמִטִּין וְיוֹבְלוֹת שֶׁבָּהֶם, וְהֵם שֵׁשׁ עֶשְׂרֶה לְמֵאָה — אַרְבַּע עֶשְׂרֵה שְׁמִטִּין וּשְׁנַיִם יוֹבְלוֹת, הֲרֵי לְאַרְבַּע מֵאוֹת שָׁנָה שִׁשִּׁים וְאַרְבַּע, לִשְׁלוֹשִׁים וְשֵׁשׁ שָׁנָה חָמֵשׁ שְׁמִטּוֹת, הֲרֵי שִׁבְעִים חָסֵר אַחַת, וְעוֹד שָׁנָה יְתֵרָה, שֶׁנִּכְנְסָה בַשְּׁמִטָּה הַמַּשְׁלֶמֶת לְשִׁבְעִים, וַעֲלֵיהֶם נִגְזַר שִׁבְעִים שָׁנָה שְׁלֵמִים, וְכֵן הוּא אוֹמֵר בְּדִבְרֵי הַיָמִים (דברי הימים ב' ל"ו), עַד רָצְתָה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ … לְמַלֹּאות שִׁבְעִים שָׁנָה (סדר עולם):
36As for those of you who survive, I will bring timidity into their hearts in the lands of their enemies. The sound of a rustling leaf will pursue them; they will flee as if fleeing the sword, and they will fall, even though there is no pursuer.		לווְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם וְהֵבֵ֤אתִי מֹ֨רֶךְ֙ בִּלְבָבָ֔ם בְּאַרְצֹ֖ת אֹֽיְבֵיהֶ֑ם וְרָדַ֣ף אֹתָ֗ם ק֚וֹל עָלֶ֣ה נִדָּ֔ף וְנָס֧וּ מְנֻֽסַת־חֶ֛רֶב וְנָֽפְל֖וּ וְאֵ֥ין רֹדֵֽף:
וְהֵבֵאתִי מֹרֶךְ - I will bring timidity - i.e., fear and faintheartedness. The מ of מֹרֶךְ is an integral part of the word that can be absent in other forms, like the מ of מוֹעֵד and מוֹקֵשׁ.		וְהֵבֵאתִי מֹרֶךְ. פַּחַד וְרֹךְ לֵבָב; מ"ם שֶׁל מֹרֶךְ יְסוֹד נוֹפֵל הוּא, כְּמוֹ מ"ם שֶׁל מוֹעֵד וְשֶׁל מוֹקֵשׁ:
וְנָסוּ מְנֻֽסַת־חֶרֶב - They will flee as if fleeing the sword - i.e., as if people are pursuing and killing them.		וְנָסוּ מְנֻֽסַת־חֶרֶב. כְּאִלּוּ רוֹדְפִים הוֹרְגִים אוֹתָם:
עָלֶה נִדָּף - A rustling leaf - i.e., the wind pushes it and beats it against another leaf, and it thus rustles and produces a sound. Onkelos translates it similarly: קָל טַרְפָּא דְשָׁקִיף “the sound of a beating leaf,” שָׁקִיף having the sense of “beating.” Similarly שְׁדוּפֹת קָדִים 23 is translated by Onkelos as שְׁקִיפָן קִדּוּם “battered by the east wind,” related to מַשְׁקוֹף “lintel,” 24 the place where the door hits. Similarly, חַבּוּרָה “bruise” 25 translates as מַשְׁקוֹפֵי.		עָלֶה נִדָּף. שֶׁהָרוּחַ דּוֹחֲפוֹ וּמַכֵּהוּ עַל עָלֶה אַחֵר וּמְקַשְׁקֵשׁ וּמוֹצִיא קוֹל, וְכֵן תַּרְגּוּמוֹ קַל טַרְפָּא דְשָׁקִיף, לְשׁוֹן חֲבָטָה, "שְׁדוּפוֹת קָדִים" (בראשית מ"א) — שְׁקִיפָן קִדּוּם, לְשׁוֹן מַשְׁקוֹף, מְקוֹם חֲבָטַת הַדֶּלֶת, וְכֵן תַּרְגּוּמוֹ שֶׁל "חַבּוּרָה" (שמות כ"א) — מַשְׁקוֹפֵי:
37Each man will stumble over his brother Israelite, fleeing as if from the sword, although there is no pursuer. You will not be able to stand up to face your enemies.		לזוְכָֽשְׁל֧וּ אִֽישׁ־בְּאָחִ֛יו כְּמִפְּנֵי־חֶ֖רֶב וְרֹדֵ֣ף אָ֑יִן וְלֹא־תִֽהְיֶ֤ה לָכֶם֙ תְּקוּמָ֔ה לִפְנֵ֖י אֹֽיְבֵיכֶֽם:
וְכָֽשְׁלוּ אִֽישׁ־בְּאָחִיו - Each man will stumble over his brother - i.e., when running to flee, they will stumble over one another due to their frantic rush.		וְכָֽשְׁלוּ אִֽישׁ־בְּאָחִיו. כְּשֶׁיָּרוּצוּ לָנוּס יִכָּשְׁלוּ זֶה בָזֶה, כִּי יִבָּהֲלוּ לָרוּץ:
כְּמִפְּנֵי־חֶרֶב - As if from the sword - i.e., as if they are fleeing from killers, for excessive fear will enter their hearts so they perpetually imagine that someone is pursuing them. But the Midrashic explanation 26 of וְכָשְׁלוּ אִישׁ בְּאָחִיו is: One person will stumble because of another’s sin, for all Israelites are held responsible for one another.		כְּמִפְּנֵי־חֶרֶב. כְּאִלּוּ בּוֹרְחִים מִלִּפְנֵי הוֹרְגִים, שֶׁיְּהֵא בִלְבָבָם פַּחַד, וְכָל שָׁעָה סְבוּרִים שֶׁאָדָם רוֹדְפָם; וּמִדְרָשׁוֹ וְכָשְׁלוּ אִישׁ בְּאָחִיו, זֶה נִכְשָׁל בַּעֲוֹנוֹ שֶׁל זֶה, שֶׁכָּל יִשְׂרָאֵל עֲרֵבִין זֶה לָזֶה (ספרא; סנהדרין כ"ז):
38You will become lost among the nations. The land of your enemies will consume you.		לחוַֽאֲבַדְתֶּ֖ם בַּגּוֹיִ֑ם וְאָֽכְלָ֣ה אֶתְכֶ֔ם אֶ֖רֶץ אֹֽיְבֵיכֶֽם:
וַֽאֲבַדְתֶּם בַּגּוֹיִם - You will become lost among the nations - i.e., due to your having been scattered, you will become lost to one another.		וַֽאֲבַדְתֶּם בַּגּוֹיִם. כְּשֶׁתִּהְיוּ פְזוּרִים, תִּהְיוּ אֲבוּדִים זֶה מִזֶּה (עי' ספרא):
וְאָֽכְלָה אֶתְכֶם - Will consume you. This refers to those who will die in exile.		וְאָֽכְלָה אֶתְכֶם. אֵלּוּ הַמֵּתִים בַּגּוֹלָה:
39Those of you who survive will, on account of their iniquity, waste away in the lands of your enemies. If the iniquities of their fathers are still with them, they will waste away on that account also.		לטוְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם יִמַּ֨קּוּ֙ בַּֽעֲו‍ֹנָ֔ם בְּאַרְצֹ֖ת אֹֽיְבֵיכֶ֑ם וְאַ֛ף בַּֽעֲו‍ֹנֹ֥ת אֲבֹתָ֖ם אִתָּ֥ם יִמָּֽקּוּ:
בעונת אֲבֹתָם אִתָּם - (lit.) Because of their fathers’ iniquities with them - i.e., when they persist in their fathers’ evil practice.		בעונת אֲבֹתָם אִתָּם. כְּשֶׁעֲווֹנוֹת אֲבוֹתָם אִתָּם — כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם (שם):
יִמַּקּוּ - They will waste away. This has the sense of “melting,” similar to יִמַּסּוּ. Similar cases are: “his eyes will waste away (תִּמַּקְנָה) in their sockets,” 27 and “my bruises fester (נָמַקּוּ).” 28		יִמַּקּוּ. לְשׁוֹן הֲמַסָּה, כְּמוֹ יִמַּסּוּ, וְכָמוֹהוּ "תִּמַּקְנָה בְחֹרֵיהֶן" (זכריה י"ד), "נָמַקּוּ חַבּוּרֹתָי" (תהילים ל"ח):
40They will confess their iniquity and their fathers’ iniquity, their unfaithfulness by which they betrayed Me, and also how they stubbornly walked with Me irregularly,		מוְהִתְוַדּ֤וּ אֶת־עֲו‍ֹנָם֙ וְאֶת־עֲוֹ֣ן אֲבֹתָ֔ם בְּמַֽעֲלָ֖ם אֲשֶׁ֣ר מָֽעֲלוּ־בִ֑י וְאַ֕ף אֲשֶׁר־הָֽלְכ֥וּ עִמִּ֖י בְּקֶֽרִי:
41for which I will have treated them reciprocally with stubbornness and brought them into the land of their enemies. Perhaps then, their clogged heart will become humbled, and their sufferings will appease Me for their iniquity.		מאאַף־אֲנִ֞י אֵלֵ֤ךְ עִמָּם֙ בְּקֶ֔רִי וְהֵֽבֵאתִ֣י אֹתָ֔ם בְּאֶ֖רֶץ אֹֽיְבֵיהֶ֑ם אוֹ־אָ֣ז יִכָּנַ֗ע לְבָבָם֙ הֶֽעָרֵ֔ל וְאָ֖ז יִרְצ֥וּ אֶת־עֲו‍ֹנָֽם:
וְהֵֽבֵאתִי אֹתָם - I will have…brought them. I Myself will bring them. This is a good matter for the Israelites, so they not say, “Since we are exiled among the nations, we may do as they do.” I will not allow them to do so, but I will appoint My prophets to bring them back under My wings, as it says: “That which enters your mind will never happen, that which you say: ‘Let us be like the nations….’ As I live, declares God, so with a mighty hand…I will rule over you.” 29		וְהֵֽבֵאתִי אֹתָם. אֲנִי בְעַצְמִי אֲבִיאֵם; זוֹ מִדָּה טוֹבָה לְיִשְׂרָאֵל, שֶׁלֹּא יִהְיוּ אוֹמְרִים, הוֹאִיל וְגָלִינוּ בֵּין הָאֻמּוֹת נַעֲשֶׂה כְמַעֲשֵׂיהֶם, אֲנִי אֵינִי מַנִּיחָם, אֶלָּא מַעֲמִיד אֲנִי אֶת נְבִיאַי וּמַחֲזִירָן לְתַחַת כְּנָפַי, שֶׁנֶּאֱמַר (יחזקאל כ"א), "וְהָעֹלָה עַל רוּחֲכֶם הָיוֹ לֹא תִהְיֶה וְגוֹ' חַי אָנִי … אִם לֹא בְּיָד חֲזָקָה וְגוֹ'" (ספרא):
אוֹ־אָז יִכָּנַע - אוֹ here has the same meaning as in אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא “If the work-bull was known to have gored,” 33 – if it is then humbled. Another explanation of או: “perhaps” – perhaps then their heart will become humbled….		אוֹ־אָז יִכָּנַע. כְּמוֹ "אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא" (שמות כ"א) — אִם אָז יִכָּנַע; לָשׁוֹן אַחֵר אוּלַי — שֶׁמָּא אָז יִכָּנַע לְבָבָם וְגוֹ':
וְאָז יִרְצוּ אֶת־עונם - (lit.) And they will appease for their iniquity - i.e., they will achieve atonement for their sins through suffering, although they have not repented fully.		וְאָז יִרְצוּ אֶת־עונם. יְכַפְּרוּ עַל עֲווֹנָם בְּיִסּוּרֵיהֶם:
42I will remember My covenant with Jacob, also My covenant with Isaac; I will also remember My covenant with Abraham. I will remember the land.		מבוְזָֽכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַֽעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר:
וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב - I will remember My covenant with Jacob. In five places יַעֲקֹב is written “full” (יַעֲקוֹב), and אֵלִיָּהוּ is written “defective” in five places (אֵלִיָּה). Jacob took a letter (ו) from Elijah’s name as a guarantee that Elijah come and herald the redemption of Jacob’s descendants.		וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב. בַּחֲמִשָּׁה מְקוֹמוֹת נִכְתַּב מָלֵא, וְאֵלִיָּהוּ חָסֵר בַּחֲמִשָּׁה מְקוֹמוֹת — יַעֲקֹב נָטַל אוֹת מִשְּׁמוֹ שֶׁל אֵלִיָּהוּ עֵרָבוֹן שֶׁיָּבֹא וִיבַשֵּׂר גְּאֻלַּת בָּנָיו:
וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב - I will remember My covenant with Jacob. Why are the forefathers enumerated in reverse order? It is to imply: the merit of Jacob, who is the youngest, is sufficient for this. And if his merit alone is not sufficient, I will add that of Isaac with him. And if his merit is also not sufficient, I will add that of Abraham with him, who is definitely worthy of this. And why is “remembering” not stated regarding Isaac? The answer is that the ashes of Isaac in any case always appear before Me as though piled up and placed on the Altar.		וְזָֽכַרְתִּי אֶת־בְּרִיתִי יַֽעֲקוֹב. לָמָּה נִמְנוּ אֲחוֹרַנִּית? כְּלוֹמַר, כְּדַאי הוּא יַעֲקֹב הַקָּטָן לְכָךְ, וְאִם אֵינוֹ כְדַאי, הֲרֵי יִצְחָק עִמּוֹ, וְאִם אֵינוֹ כְדַאי, הֲרֵי אַבְרָהָם עִמּוֹ שֶׁהוּא כְדַאי, וְלָמָּה לֹא נֶאֶמְרָה זְכִירָה בְיִצְחָק? אֶלָּא אֲפָרוֹ שֶׁל יִצְחָק נִרְאֶה לְפָנַי צָבוּר וּמֻנָּח עַל הַמִּזְבֵּחַ (ספרא):
43The land will have been forsaken by them in order to appease Me over its unobserved sabbatical years by being devoid of them. Through this, they will appease Me for their iniquity, in retribution for their many sins, in retribution for their having despised My ordinances and for their having rejected My rules.		מגוְהָאָ֩רֶץ֩ תֵּֽעָזֵ֨ב מֵהֶ֜ם וְתִ֣רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ בָּהְשַׁמָּה֙ מֵהֶ֔ם וְהֵ֖ם יִרְצ֣וּ אֶת־עֲו‍ֹנָ֑ם יַ֣עַן וּבְיַ֔עַן בְּמִשְׁפָּטַ֣י מָאָ֔סוּ וְאֶת־חֻקֹּתַ֖י גָּֽעֲלָ֥ה נַפְשָֽׁם:
יַעַן וּבְיַעַן - means: as a recompense and a retribution for having despised My ordinances.		יַעַן וּבְיַעַן. גְּמוּל וּבִגְמוּל אֲשֶׁר בְּמִשְׁפָּטַי מָאָסוּ (עי' ספרא):
44For despite doing all this to them while they are in the land of their enemies, I will neither despise nor reject them, i.e., proceed to annihilate them, thereby breaking My covenant with them, for I am God, their God.		מדוְאַף גַּם־זֹאת בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיהֶֽם:
וְאַף גַּם־זֹאת - means: and also, even though I am giving them this punishment that I have stated, when they are in the land of their enemies, I will not despise them so as to annihilate them and break My covenant that I made with them.		וְאַף גַּם־זֹאת. וְאַף אֲפִלּוּ אֲנִי עוֹשֶׂה עִמָּהֶם זֹאת הַפֻּרְעָנוּת אֲשֶׁר אָמַרְתִּי בהיותם בארץ איביהם, לֹא אֶמְאָסֵם לְכַלֹּתָם וּלְהָפֵר בְּרִיתִי אֲשֶׁר אִתָּם:
45I will remember, for their benefit, the covenant I made with the forbears whom I took out from Egypt in sight of the nations, to be a God to them. I am God.”		מהוְזָֽכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִֽאשֹׁנִ֑ים אֲשֶׁ֣ר הוֹצֵֽאתִי־אֹתָם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם לְעֵינֵ֣י הַגּוֹיִ֗ם לִֽהְי֥וֹת לָהֶ֛ם לֵֽאלֹהִ֖ים אֲנִ֥י יְהֹוָֽה:
בְּרִית רִֽאשֹׁנִים - The covenant with the forbears - i.e., with the tribes of Israel who left Egypt.		בְּרִית רִֽאשֹׁנִים. שֶׁל שְׁבָטִים (ספרא):
46These are the rules, ordinances, and laws that God gave between Himself and the Israelites at Mount Sinai, through Moses.		מואֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֘ וְהַתּוֹרֹת֒ אֲשֶׁר֙ נָתַ֣ן יְהֹוָ֔ה בֵּינ֕וֹ וּבֵ֖ין בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֥ר סִינַ֖י בְּיַד־משֶֽׁה:
וְהַתּוֹרֹת - And laws (lit., “Torahs”). i.e., one written and one oral. This tells us that they were all given to Moses at Sinai.		וְהַתּוֹרֹת. אַחַת בִּכְתָב וְאַחַת בְּעַל פֶּה, מַגִּיד שֶׁכֻּלָּם נִתְּנוּ לְמֹשֶׁה בְּסִינַי (שם):

Footnotes

2 Samuel 1:21.

Judges 6:3, 4.

Ezekiel 4:4-66.

2 Kings 21:3.

Sanhedrin 103a.

2 Chronicles 36:21.

Sanhedrin 27b.

Ezekiel 20:32-33.

Sixth Portion

Vayikra (Leviticus) Chapter 27

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites and say to them: ‘When a person articulates a vow, pledging an endowment of lives to God,		בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם אִ֕ישׁ כִּ֥י יַפְלִ֖א נֶ֑דֶר בְּעֶרְכְּךָ֥ נְפָשֹׁ֖ת לַֽיהֹוָֽה:
כִּי יַפְלִא - When [a person] articulates - i.e., he states explicitly with his mouth.		כִּי יַפְלִא. יַפְרִישׁ בְּפִיו:
בְּעֶרְכְּךָ נְפָשֹׁת - An endowment of lives - i.e., to give the assessment of his soul, saying: “I take upon myself to give the prescribed assessment of something,” that something being a vital organ of a living person.		בְּעֶרְכְּךָ נְפָשֹׁת. לִתֵּן עֵרֶךְ נְפָשׁוֹת — לוֹמַר עֵרֶךְ דָּבָר שֶׁנַּפְשׁוֹ תְלוּיָה בוֹ עָלַי (עי' ספרא; ערכין ד'):
3the fixed monetary endowment for the life of a male will be as follows: from 20 to 60 years old, the endowment will be 50 shekels of silver, the shekel being valued according to the weight of the sacred shekel.		גוְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר מִבֶּן֙ עֶשְׂרִ֣ים שָׁנָ֔ה וְעַ֖ד בֶּן־שִׁשִּׁ֣ים שָׁנָ֑ה וְהָיָ֣ה עֶרְכְּךָ֗ חֲמִשִּׁ֛ים שֶׁ֥קֶל כֶּ֖סֶף בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ:
וְהָיָה עֶרְכְּךָ וגו' - The endowment… This term עֵרֶךְ does not mean monetary value, but regardless of whether a person would fetch a higher or lower price if sold, the endowment fixed for him in this passage is dependent solely on his age.		וְהָיָה עֶרְכְּךָ וגו'. אֵין עֵרֶךְ זֶה לְשׁוֹן דָּמִים, אֶלָּא בֵּין שֶׁהוּא יָקָר בֵּין שֶׁהוּא זוֹל, כְּפִי שָׁנָיו הוּא הָעֵרֶךְ הַקָּצוּב עָלָיו בְּפָרָשָׁה זוֹ:
עֶרְכְּךָ - This is a similar form to עֵרֶךְ. However the double כ at the end of the word – I do not know from which grammatical form it is derived.		עֶרְכְּךָ. כְּמוֹ עֵרֶךְ, וְכֵפֶל הַכָּפִי"ן לֹא יָדַעְתִּי מֵאֵיזֶה לָשׁוֹן הוּא:
4If the person is a female, the endowment will be 30 shekels.		דוְאִם־נְקֵבָ֖ה הִ֑וא וְהָיָ֥ה עֶרְכְּךָ֖ שְׁלשִׁ֥ים שָֽׁקֶל:
5If the person is from five to 20 years old, the endowment for a male will be 20 shekels, while that for a female will be 10 shekels.		הוְאִ֨ם מִבֶּן־חָמֵ֜שׁ שָׁנִ֗ים וְעַד֙ בֶּן־עֶשְׂרִ֣ים שָׁנָ֔ה וְהָיָ֧ה עֶרְכְּךָ֛ הַזָּכָ֖ר עֶשְׂרִ֣ים שְׁקָלִ֑ים וְלַנְּקֵבָ֖ה עֲשֶׂ֥רֶת שְׁקָלִֽים:
וְאִם מִבֶּן־חָמֵשׁ שָׁנִים - If [the person is] from five [to 20 years old]. This does not mean that the one who vows is a minor, for the words of a minor have no effect. Rather, it refers to an adult who said, “I take upon myself to give the endowment of this minor, who is five years old.”		וְאִם מִבֶּן־חָמֵשׁ שָׁנִים. לֹא שֶׁיְּהֵא הַנּוֹדֵר קָטָן — שֶׁאֵין בְּדִבְרֵי קָטָן כְּלוּם — אֶלָּא גָּדוֹל שֶׁאָמַר עֵרֶךְ קָטָן זֶה שֶׁהוּא בֶן חָמֵשׁ שָׁנִים עָלַי (עי' ערכין ב'):
6If the person is from one month to five years old, the endowment for a male will be five shekels of silver, while the endowment for a female will be three shekels of silver.		ווְאִ֣ם מִבֶּן־חֹ֗דֶשׁ וְעַד֙ בֶּן־חָמֵ֣שׁ שָׁנִ֔ים וְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר חֲמִשָּׁ֥ה שְׁקָלִ֖ים כָּ֑סֶף וְלַנְּקֵבָ֣ה עֶרְכְּךָ֔ שְׁל֥שֶׁת שְׁקָלִ֖ים כָּֽסֶף:
7If the person is 60 years old or over, for a male, the endowment will be 15 shekels and for a female, it will be 10 shekels.		זוְ֠אִ֠ם מִבֶּן־שִׁשִּׁ֨ים שָׁנָ֤ה וָמַ֨עְלָה֙ אִם־זָכָ֔ר וְהָיָ֣ה עֶרְכְּךָ֔ חֲמִשָּׁ֥ה עָשָׂ֖ר שָׁ֑קֶל וְלַנְּקֵבָ֖ה עֲשָׂרָ֥ה שְׁקָלִֽים:
וְאִם מִבֶּן־שִׁשִּׁים שָׁנָה וגו' - If [the person is] 60 years old or over… When she reaches old age, the woman’s status approaches that of a man. Therefore, when a man ages, he depreciates more than she does, becoming worth less than a third of his previous endowment, whereas a woman only depreciates to a third of her previous endowment. As people say: “An old man in the house is broken, in that he is not as productive as he was before in the house, but an old woman in the house is a treasure in the house and a good omen, providing blessing in the house.”		וְאִם מִבֶּן־שִׁשִּׁים שָׁנָה וגו'. כְּשֶׁמַּגִּיעַ לִימֵי הַזִּקְנָה, הָאִשָּׁה קְרוֹבָה לְהֵחָשֵׁב כְּאִישׁ, לְפִיכָךְ הָאִישׁ פּוֹחֵת בְּהִזְדַּקְּנוֹ יוֹתֵר מִשְּׁלִישׁ בְּעֶרְכּוֹ, וְהָאִשָּׁה אֵינָהּ פוֹחֶתֶת אֶלָּא שְׁלִישׁ בְּעֶרְכָּהּ, דְּאָמְרֵי אִינְשֵׁי "סָבָא בְּבֵיתָא, פַּחָא בְּבֵיתָא, סָבְתָא בְּבֵיתָא סִימָא בְּבֵיתָא וְסִימָנָא טָבָא בְּבֵיתָא" (ערכין י"ט):
8If the pledger is too poor to pay the endowment, he must present the person before the priest, and the priest must evaluate this person in accordance with how much the pledger can afford.		חוְאִם־מָ֥ךְ הוּא֙ מֵֽעֶרְכֶּ֔ךָ וְהֶֽעֱמִידוֹ֙ לִפְנֵ֣י הַכֹּהֵ֔ן וְהֶֽעֱרִ֥יךְ אֹת֖וֹ הַכֹּהֵ֑ן עַל־פִּ֗י אֲשֶׁ֤ר תַּשִּׂיג֙ יַ֣ד הַנֹּדֵ֔ר יַֽעֲרִיכֶ֖נּוּ הַכֹּהֵֽן:
וְאִם־מָךְ הוּא - If he is too poor - i.e., he cannot afford to give this endowment.		וְאִם־מָךְ הוּא. שֶׁאֵין יָדוֹ מַשֶּׂגֶת לִתֵּן הָעֵרֶךְ הַזֶּה.
וְהֶֽעֱמִידוֹ - He must present - i.e., the person whose endowment is being pledged – before the priest, and the priest must evaluate him according to how much the one who pledged the endowment can afford.		וְהֶֽעֱמִידוֹ. לַנֶּעֱרָךְ לִפְנֵי הַכֹּהֵן, וְיַעֲרִיכֶנּוּ לְפִי הַשָּׂגַת יָדוֹ שֶׁל מַעֲרִיךְ:
עַל־פִּי אֲשֶׁר תַּשִּׂיג - In accordance with how much [the pledger] can afford. The priest must assess the pledger’s means according to what he possesses, leaving him enough to live on: a bed, pillow, a blanket, and the tools of his trade, e.g., if he was a donkey-driver, he leaves him his donkey.		עַל־פִּי אֲשֶׁר תַּשִּׂיג. לְפִי מַה שֶּׁיֶּשׁ לוֹ יְסַדְּרֶנּוּ, וְיַשְׁאִיר לוֹ כְּדֵי חַיָּיו: מִטָּה, כַּר וְכֶסֶת, וּכְלֵי אֻמָּנוּת; אִם הָיָה חַמָּר מַשְׁאִיר לוֹ חֲמוֹרוֹ (בבא מציעא קי"ד; ערכין כ"ג):
9If a person pledges part of an animal whose type is fit to be brought as an offering to God, the value of whatever part of it the person is donating to God will become holy.		טוְאִ֨ם־בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֧יבוּ מִמֶּ֛נָּה קָרְבָּ֖ן לַֽיהֹוָ֑ה כֹּל֩ אֲשֶׁ֨ר יִתֵּ֥ן מִמֶּ֛נּוּ לַֽיהֹוָ֖ה יִֽהְיֶה־קֹּֽדֶשׁ:
כֹּל אֲשֶׁר יִתֵּן מִמֶּנּוּ - Whatever part of it the person is donating - i.e., if he said: “The leg of this animal will be an ascent-offering,” his words are binding. The animal is sold to those needing to bring an ascent-offering, and the proceeds of the sale have no sanctity except for the value of that particular limb, which is given to the Temple treasury.		כֹּל אֲשֶׁר יִתֵּן מִמֶּנּוּ. אָמַר רַגְלָהּ שֶׁל זוֹ עוֹלָה, דְּבָרָיו קַיָּמִין, וְתִמָּכֵר לְצָרְכֵי עוֹלָה, וְדָמֶיהָ חֻלִּין חוּץ מִדְּמֵי אוֹתוֹ הָאֵבֶר (ספרא; ערכין ה'):
10He must not exchange it nor substitute it, whether a good one for a bad one or a bad one for a good one. If he does substitute one animal for another animal, both it and its replacement will be holy.		ילֹ֣א יַֽחֲלִיפֶ֔נּוּ וְלֹֽא־יָמִ֥יר אֹת֛וֹ ט֥וֹב בְּרָ֖ע אוֹ־רַ֣ע בְּט֑וֹב וְאִם־הָמֵ֨ר יָמִ֤יר בְּהֵמָה֙ בִּבְהֵמָ֔ה וְהָֽיָה־ה֥וּא וּתְמֽוּרָת֖וֹ יִֽהְיֶה־קֹּֽדֶשׁ:
טוֹב בְּרָע - A good one for a bad one - i.e., an unblemished one for a blemished one.		טוֹב בְּרָע. תָּם בְּבַעַל מוּם.
אוֹ־רַע בְּטוֹב - Or a bad one for a good one - and he may certainly not exchange a ‘good’ animal for a ‘good’ one or a ‘bad’ animal for a ‘bad’ one.		אוֹ־רַע בְּטוֹב. וְכָל שֶׁכֵּן טוֹב בְּטוֹב וְרַע בְּרַע (עי' תמורה ט'):
11If it is a ‘defiled,’ i.e., blemished animal, which by virtue of its blemish may not be brought as an offering to God, he must present the animal before the priest.		יאוְאִם֙ כָּל־בְּהֵמָ֣ה טְמֵאָ֔ה אֲ֠שֶׁ֠ר לֹֽא־יַקְרִ֧יבוּ מִמֶּ֛נָּה קָרְבָּ֖ן לַֽיהֹוָ֑ה וְהֶֽעֱמִ֥יד אֶת־הַבְּהֵמָ֖ה לִפְנֵ֥י הַכֹּהֵֽן:
וְאִם כָּל־בְּהֵמָה טְמֵאָה - If it is a defiled animal. Scripture is speaking about a blemished animal; it is considered ‘defiled’ insofar as it is unfit for sacrifice, and Scripture is teaching you that unblemished consecrated animals cannot lose their consecrated status by redeeming them unless they developed a blemish.		וְאִם כָּל־בְּהֵמָה טְמֵאָה. בְּבַעֲלַת מוּם הַכָּתוּב מְדַבֵּר, שֶׁהִיא טְמֵאָה לְהַקְרָבָה, וְלִמֶּדְךָ הַכָּתוּב שֶׁאֵין קָדָשִׁים תְּמִימִים יוֹצְאִין לְחֻלִּין בְּפִדְיוֹן אֶלָּא אִם כֵּן הֻמְּמוּ (שם ל"ג):
12The priest must then evaluate it, deciding whether it is good or bad. According to the evaluation of the priest, so will be its redemption value.		יבוְהֶֽעֱרִ֤יךְ הַכֹּהֵן֙ אֹתָ֔הּ בֵּ֥ין ט֖וֹב וּבֵ֣ין רָ֑ע כְּעֶרְכְּךָ֥ הַכֹּהֵ֖ן כֵּ֥ן יִֽהְיֶֽה:
כְּעֶרְכְּךָ הַכֹּהֵן כֵּן יִֽהְיֶֽה - According to the evaluation of the priest, so will be [its redemption value] - for any other person who wishes to buy it from the Temple treasury apart from the original owner.		כְּעֶרְכְּךָ הַכֹּהֵן כֵּן יִֽהְיֶֽה. לִשְׁאָר כָּל אָדָם הַבָּא לִקְנוֹתָהּ מִיַּד הֶקְדֵּשׁ:
13If the original owner redeems it, he must add its fifth to its value.		יגוְאִם־גָּאֹ֖ל יִגְאָלֶ֑נָּה וְיָסַ֥ף חֲמִֽישִׁת֖וֹ עַל־עֶרְכֶּֽךָ:
וְאִם־גָּאֹל יִגְאָלֶנָּה - If [the original owner] redeems it. Scripture was more stringent with the owner, requiring him to add a fifth of its value. The same applies to one who consecrates his house, to one who consecrates his field, and to the redemption of the second tithe: the owner must add a fifth, but not any other person.		וְאִם־גָּאֹל יִגְאָלֶנָּה. בַּבְּעָלִים הֶחֱמִיר הַכָּתוּב לְהוֹסִיף חֹמֶשׁ, וְכֵן בְּמַקְדִּישׁ בַּיִת, וְכֵן בְּמַקְדִּישׁ אֶת הַשָּׂדֶה, וְכֵן בְּפִדְיוֹן מַעֲשֵֹר שֵׁנִי — הַבְּעָלִים מוֹסִיפִין חֹמֶשׁ וְלֹא שְׁאָר כָּל אָדָם (שם כ"ה):
14If a man consecrates his house to be holy to God, and someone wishes to redeem it, the priest must evaluate it, deciding whether it is good or bad. Its monetary value will be established in accordance with how the priest evaluates it.		ידוְאִ֗ישׁ כִּֽי־יַקְדִּ֨שׁ אֶת־בֵּית֥וֹ קֹ֨דֶשׁ֙ לַֽיהֹוָ֔ה וְהֶֽעֱרִיכוֹ֙ הַכֹּהֵ֔ן בֵּ֥ין ט֖וֹב וּבֵ֥ין רָ֑ע כַּֽאֲשֶׁ֨ר יַֽעֲרִ֥יךְ אֹת֛וֹ הַכֹּהֵ֖ן כֵּ֥ן יָקֽוּם:
15If the person who consecrated it redeems his house, he must add to it a fifth of its valuation money, and only then will it be his.		טווְאִם־הַ֙מַּקְדִּ֔ישׁ יִגְאַ֖ל אֶת־בֵּית֑וֹ וְ֠יָסַ֠ף חֲמִישִׁ֧ית כֶּֽסֶף־עֶרְכְּךָ֛ עָלָ֖יו וְהָ֥יָה לֽוֹ:

Seventh Portion

Vayikra (Leviticus) Chapter 27

16If a man consecrates a part of his inherited field to God and someone wishes to redeem it, the value will be determined according to its capacity for sowing: An area that can be sown with a chomer of barley seed will be valued at 50 shekels of silver.		טז וְאִ֣ם \| מִשְּׂדֵ֣ה אֲחֻזָּת֗וֹ יַקְדִּ֥ישׁ אִישׁ֙ לַֽיהֹוָ֔ה וְהָיָ֥ה עֶרְכְּךָ֖ לְפִ֣י זַרְע֑וֹ זֶ֚רַע חֹ֣מֶר שְׂעֹרִ֔ים בַּֽחֲמִשִּׁ֖ים שֶׁ֥קֶל כָּֽסֶף:
וְהָיָה עֶרְכְּךָ לְפִי זַרְעוֹ - The value will be determined according to its [capacity for] sowing - but not according to its monetary worth. Whether it be a good field or a bad field, the redemption from its consecration is the same amount: each area sown with a kor of barley is redeemed for 50 shekels; thus Scripture has decreed it. This applies if he wishes to redeem it at the beginning of the Jubilee cycle, but if he wishes to redeem it anytime during the cycle, he gives according to the rate of a sela and a pundion (1/48 of a sela) for each year remaining, for it is only holy for the number of years of the Jubilee cycle. Specifically, if it is redeemed by the owner, well and good, and if not, the Temple treasurer can sell it for this price to another, and it remains in the possession of the purchaser until the Jubilee year just like other sold fields, and upon leaving his possession with the arrival of the Jubilee year, it reverts to the priestly division serving during the week when the Jubilee occurs, being divided up among them. This is the rule prescribed for one who consecrates a field to the Temple. And now I will explain it according to the order of the verses:		וְהָיָה עֶרְכְּךָ לְפִי זַרְעוֹ. לֹא כְּפִי שָׁוְיָהּ, אַחַת שָׂדֶה טוֹבָה וְאַחַת שָׂדֶה רָעָה פִּדְיוֹן הֶקְדֵּשָׁן שָׁוֶה — בֵּית כֹּר שְׂעוֹרִים בַּחֲמִשִּׁים שְׁקָלִים — כָּךְ גְּזֵרַת הַכָּתוּב, וְהוּא שֶׁבָּא לְגָאֳלָהּ בִּתְחִלַּת הַיּוֹבֵל. וְאִם בָּא לְגָאֳלָהּ בְאֶמְצָעוֹ, נוֹתֵן לְפִי הַחֶשְׁבּוֹן סֶלַע וּפֻנְדְּיוֹן לְשָׁנָה, לְפִי שֶׁאֵינָהּ הֶקְדֵּשׁ אֶלָּא לְמִנְיַן שְׁנוֹת הַיּוֹבֵל, שֶׁאִם נִגְאֲלָה הֲרֵי טוֹב, וְאִם לָאו הַגִּזְבָּר מוֹכְרָהּ בַּדָּמִים הַלָּלוּ לְאַחֵר, וְעוֹמֶדֶת בְּיַד הַלּוֹקֵחַ עַד הַיּוֹבֵל כִּשְׁאָר כָּל הַשָּׂדוֹת הַמְּכוּרוֹת, וּכְשֶׁהִיא יוֹצְאָה מִיָּדוֹ חוֹזֶרֶת לַכֹּהֲנִים שֶׁל אוֹתוֹ מִשְׁמָר שֶׁהַיּוֹבֵל פּוֹגֵעַ בּוֹ, וּמִתְחַלֶּקֶת בֵּינֵיהֶם, זֶהוּ הַמִּשְׁפָּט הָאָמוּר בְּמַקְדִּישׁ שָׂדֶה, וְעַכְשָׁו אֲפָרְשֶׁנּוּ עַל סֵדֶר הַמִּקְרָאוֹת:
17If he consecrates his field immediately after the Jubilee year, and someone wishes to redeem it, it will retain its redemption value.		יזאִם־מִשְּׁנַ֥ת הַיֹּבֵ֖ל יַקְדִּ֣ישׁ שָׂדֵ֑הוּ כְּעֶרְכְּךָ֖ יָקֽוּם:
אִם־מִשְּׁנַת הַיֹּבֵל יַקְדִּישׁ וגו' - If he consecrates his field (lit.) from the Jubilee year…. i.e., if after the Jubilee year is over, he immediately consecrated it and some person wishes to redeem it immediately, i.e., within the first year:		אִם־מִשְּׁנַת הַיֹּבֵל יַקְדִּישׁ וגו'. אִם מִשֶּׁעָבְרָה שְׁנַת הַיּוֹבֵל מִיָּד הִקְדִּישָׁהּ, וּבָא זֶה לְגָאֳלָהּ מִיָּד.
כְּעֶרְכְּךָ יָקֽוּם - It will retain [its] value - i.e., its value will be as stated earlier – he must give 50 silver shekels per area sown with a chomer of barley.		כְּעֶרְכְּךָ יָקֽוּם. כָּעֵרֶךְ הַזֶּה הָאָמוּר יִהְיֶה — חֲמִשִּׁים כֶּסֶף יִתֵּן:
18But if he consecrates his field after the Jubilee year, the priest must calculate the money in accordance with the remaining years until the Jubilee year, and that value will be deducted from the full value.		יחוְאִם־אַחַ֣ר הַיֹּבֵל֘ יַקְדִּ֣ישׁ שָׂדֵ֒הוּ֒ וְחִשַּׁב־ל֨וֹ הַכֹּהֵ֜ן אֶת־הַכֶּ֗סֶף עַל־פִּ֤י הַשָּׁנִים֙ הַנּ֣וֹתָרֹ֔ת עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְנִגְרַ֖ע מֵֽעֶרְכֶּֽךָ:
וְאִם־אַחַר הַיֹּבֵל יַקְדִּישׁ - But if he consecrates…after the Jubilee [year]. The same applies even if he consecrated it following the Jubilee year but it spent time in the hands of the treasurer, and some person came to redeem it only some time after the Jubilee year.		וְאִם־אַחַר הַיֹּבֵל יַקְדִּישׁ. וְכֵן אִם הִקְדִּישָׁהּ מִשְּׁנַת הַיֹּבֵל וְנִשְׁתַּהָת בְּיַד גִּזְבָּר, וּבָא זֶה לְגָאֳלָהּ אַחַר הַיּוֹבֵל.
וְחִשַּׁב־לוֹ הַכֹּהֵן אֶת־הַכֶּסֶף עַל־פִּי הַשָּׁנִים הַנּוֹתָרֹת - The priest must calculate the money in accordance with the remaining years - according to this rate. How is this done? Scripture fixed the price of 49 years at 50 shekels, which is a shekel for each year plus an extra shekel for all of the years together. A shekel is 48 pundions, making a sela and a pundion for each year, but for all the 49 years the payment amounts to one pundion less. Our rabbis said that this extra pundion is a premium due the treasury for exchanging into small coins. Thus someone who comes to redeem his field gives a sela and a pundion for each year according to the number of years remaining until the Jubilee year.		וְחִשַּׁב־לוֹ הַכֹּהֵן אֶת־הַכֶּסֶף עַל־פִּי הַשָּׁנִים הַנּוֹתָרֹת. כְּפִי חֶשְׁבּוֹן; כֵּיצַד? הֲרֵי קָצַב דָּמֶיהָ שֶׁל אַרְבָּעִים וְתֵשַׁע שָׁנָה חֲמִשִּׁים שֶׁקֶל, הֲרֵי שֶׁקֶל לְכָל שָׁנָה וְשֶׁקֶל יָתֵר עַל כֻּלָּן, וְהַשֶּׁקֶל אַרְבָּעִים וּשְׁמוֹנָה פֻנְדְּיוֹן, הֲרֵי סֶלַע וּפֻנְדְּיוֹן לְשָׁנָה, אֶלָּא שֶׁחָסֵר פֻּנְדְּיוֹן אֶחָד לְכֻלָּן, וְאָמְרוּ רַבּוֹתֵינוּ שֶׁאוֹתוֹ פֻּנְדְּיוֹן קַלְבּוֹן לִפְרוֹטְרוֹט, וְהַבָּא לִגְאֹל, יִתֵּן סֶלַע וּפֻנְדְּיוֹן לְכָל שָׁנָה לַשָּׁנִים הַנּוֹתָרוֹת עַד שְׁנַת הַיּוֹבֵל (עי' ספרא; ערכין כ"ד):
וְנִגְרַע מֵֽעֶרְכֶּֽךָ - And it will be deducted from the value - i.e., the number of years between the previous Jubilee and the year of redemption.		וְנִגְרַע מֵֽעֶרְכֶּֽךָ. מִנְיַן הַשָּׁנִים שֶׁמִּשְּׁנַת הַיּוֹבֵל עַד שְׁנַת הַפִּדְיוֹן:
19If the person who consecrated it redeems the field, he must add to it a fifth of the valuation money, and only then will it be his.		יטוְאִם־גָּאֹ֤ל יִגְאַל֙ אֶת־הַשָּׂדֶ֔ה הַמַּקְדִּ֖ישׁ אֹת֑וֹ וְ֠יָסַ֠ף חֲמִשִׁ֧ית כֶּֽסֶף־עֶרְכְּךָ֛ עָלָ֖יו וְקָ֥ם לֽוֹ:
וְאִם־גָּאֹל יִגְאַל - If he…redeems. i.e., the one who consecrated it must add a fifth to this prorated value.		וְאִם־גָּאֹל יִגְאַל. הַמַּקְדִּישׁ אוֹתוֹ, יוֹסִיף חֹמֶשׁ עַל הַקִּצְבָּה הַזֹּאת:
20If the person does not redeem the field, or if the treasurer has sold the field to someone else, it may no longer be redeemed.		כוְאִם־לֹ֤א יִגְאַל֙ אֶת־הַשָּׂדֶ֔ה וְאִם־מָכַ֥ר אֶת־הַשָּׂדֶ֖ה לְאִ֣ישׁ אַחֵ֑ר לֹֽא־יִגָּאֵ֖ל עֽוֹד:
וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה - If he does not redeem the field - i.e., the one who consecrated it.		וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה. הַמַּקְדִּישׁ:
וְאִם־מָכַר - Or if he has sold - i.e., the Temple treasurer sold.		וְאִם־מָכַר. הַגִּזְבָּר:
אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגְאַל עֽוֹד - the field to someone else, it may no longer be redeemed. so that it returns to the possession of the one who consecrated it.		אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגְאַל עֽוֹד. לָשׁוּב בְּיַד הַמַּקְדִּישׁ:
21Rather, when the field leaves the possession of the treasury or the purchaser in the Jubilee year, it will be holy to God like a segregated field, i.e., the owner’s inherited property will belong to the priest.		כאוְהָיָ֨ה הַשָּׂדֶ֜ה בְּצֵאת֣וֹ בַיֹּבֵ֗ל קֹ֛דֶשׁ לַֽיהֹוָ֖ה כִּשְׂדֵ֣ה הַחֵ֑רֶם לַכֹּהֵ֖ן תִּֽהְיֶ֥ה אֲחֻזָּתֽוֹ:
וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל - Rather, when the field leaves in the Jubilee [year] - the possession of he who purchased it from the treasurer, just as other fields leave the possession of their purchasers in the Jubilee year.		וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל. מִיַּד הַלּוֹקְחוֹ מִן הַגִּזְבָּר, כְּדֶרֶךְ שְׁאָר שָׂדוֹת הַיּוֹצְאוֹת מִיַּד לוֹקְחֵיהֶם בַּיּוֹבֵל:
קֹדֶשׁ לה' - Holy to God. This does not mean that it returns to the treasurer as consecrated funds for Temple upkeep, but it is “like a segregated field” that is given to the priests, as it says: “Any segregated entity in Israel will be yours”; 1 Similarly, in the Jubilee year, this field is divided among the priestly division serving during the week in which Yom Kippur of the Jubilee year occurs.		קֹדֶשׁ לה'. לֹא שֶׁיָּשׁוּב לְהֶקְדֵּשׁ בֶּדֶק הַבַּיִת, לְיַד הַגִּזְבָּר, אֶלָּא כשדה החרם הַנָּתוּן לַכֹּהֲנִים — שֶׁנֶּאֱמַר "כָּל חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה" (במדבר י"ח) — אַף זוֹ תִּתְחַלֵּק לַכֹּהֲנִים שֶׁל אוֹתוֹ מִשְׁמָר שֶׁיּוֹם הַכִּפּוּרִים שֶׁל יוֹבֵל פּוֹגֵעַ בּוֹ (ערכין כ"ח):
22If someone consecrates to God a field that he had purchased, which is not one of his inherited fields, and someone wishes to redeem it,		כבוְאִם֙ אֶת־שְׂדֵ֣ה מִקְנָת֔וֹ אֲשֶׁ֕ר לֹ֖א מִשְּׂדֵ֣ה אֲחֻזָּת֑וֹ יַקְדִּ֖ישׁ לַֽיהֹוָֽה:
וְאִם אֶת־שְׂדֵה מִקְנָתוֹ וגו' - If… a field that he had purchased…. There is a difference between a consecrated purchased field and a consecrated inherited field – for a purchased field is not divided among the priests in the Jubilee year, because the buyer only has the ability to consecrate it until the Jubilee year, for in the Jubilee year it would anyway have ultimately left his possession and returned to its original owner. Therefore, if he wishes to redeem it before the Jubilee year, he must do so for the same price fixed for an inherited field, but if he does not redeem it, and the Temple treasurer sells it to someone else, or if it is not redeemed at all – “the field must revert in the Jubilee year to the one from whom he bought it” 2 – i.e., to the one from whom the one who consecrated it bought it. And so that you do not say: “the one from whom he bought it” refers to the one from whom the last buyer bought it, meaning the treasurer, it was therefore necessary to continue: “the one whose inherited land it was” – as an ancestral heritage, meaning the original owner who sold it to the one who consecrated it.		וְאִם אֶת־שְׂדֵה מִקְנָתוֹ וגו'. חִלּוּק יֵשׁ בֵּין שְׂדֵה מִקְנָה לִשְׂדֵה אֲחֻזָּה, שֶׁשְּׂדֵה מִקְנָה לֹא תִתְחַלֵּק לַכֹּהֲנִים בַּיּוֹבֵל, לְפִי שֶׁאֵינוֹ יָכוֹל לְהַקְדִּישָׁהּ אֶלָּא עַד הַיּוֹבֵל, שֶׁהֲרֵי בַיּוֹבֵל הָיְתָה עֲתִידָה לָצֵאת מִיָּדוֹ וְלָשׁוּב לַבְּעָלִים, לְפִיכָךְ אִם בָּא לְגָאֳלָהּ, יִגְאַל בַּדָּמִים הַלָּלוּ הַקְּצוּבִים לִשְׂדֵה אֲחֻזָּה; וְאִם לֹא יִגְאַל, וְיִמְכְּרֶנָּה גִּזְבָּר לְאַחֵר, אוֹ אִם יִגְאַל הוּא בשנת היובל ישוב השדה לאשר קנהו מאתו — אוֹתוֹ שֶׁהִקְדִּישׁ, וּפֶן תֹּאמַר "לַאֲשֶׁר קָנָהוּ" הַלּוֹקֵחַ הַזֶּה הָאַחֲרוֹן מֵאִתּוֹ, וְזֶהוּ הַגִּזְבָּר, לְכָךְ הֻצְרַךְ לוֹמַר לאשר לו אחזת הארץ — מִירֻשַּׁת אָבוֹת, וְזֶהוּ בְּעָלִים הָרִאשׁוֹנִים שֶׁמְּכָרוּהָ לַמַּקְדִּישׁ (ערכין כ"ו):
23the priest must calculate for him the amount of the field’s value remaining until the Jubilee year. The redeemer must give the priest the value as calculated on that day. The money will be holy to God.		כגוְחִשַּׁב־ל֣וֹ הַכֹּהֵ֗ן אֵ֚ת מִכְסַ֣ת הָֽעֶרְכְּךָ֔ עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְנָתַ֤ן אֶת־הָֽעֶרְכְּךָ֙ בַּיּ֣וֹם הַה֔וּא קֹ֖דֶשׁ לַֽיהֹוָֽה:
24The field must revert in the Jubilee year to the one from whom the person who consecrated it bought it, namely, the one whose inherited land it was originally.		כדבִּשְׁנַ֤ת הַיּוֹבֵל֙ יָשׁ֣וּב הַשָּׂדֶ֔ה לַֽאֲשֶׁ֥ר קָנָ֖הוּ מֵֽאִתּ֑וֹ לַֽאֲשֶׁר־ל֖וֹ אֲחֻזַּ֥ת הָאָֽרֶץ:
25Every valuation in these laws must be made according to the sacred shekel, whereby one shekel is the equivalent of twenty gerahs.		כהוְכָ֨ל־עֶרְכְּךָ֔ יִֽהְיֶ֖ה בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה יִֽהְיֶ֥ה הַשָּֽׁקֶל:
וְכָל־עֶרְכְּךָ יִֽהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ - Every valuation must be made according to the sacred shekel - i.e., any value regarding which shekels are written must be in the sacred shekel.		וְכָל־עֶרְכְּךָ יִֽהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ. כָּל עֶרְכְּךָ שֶׁכָּתוּב בּוֹ שְׁקָלִים, יִהְיֶה בְשֶׁקֶל הַקֹּדֶשׁ:
עֶשְׂרִים גֵּרָה - Twenty gerahs - which are 20 ma’ahs. This was the original measure, but later they added to it a sixth. Our rabbis 3 said: six silver ma’ahs make a dinar, and thus there are 24 ma’ahs to a sela.		עֶשְׂרִים גֵּרָה. עֶשְׂרִים מָעוֹת, כָּךְ הָיוּ מִתְּחִלָּה, וּלְאַחַר מִכָּאן הוֹסִיפוּ שְׁתוּת, וְאָמְרוּ רַבּוֹתֵינוּ שֵׁשׁ מָעָה כֶּסֶף דִּינָר, עֶשְׂרִים וְאַרְבַּע מָעוֹת לְסֶלַע (עי' בכורות נ'):
26Although in general, when you consecrate an animal, you may designate it to be any type of sacrifice you wish, no man may consecrate a firstborn animal as any other type of sacrifice, since it must by law be sacrificed to God only as a firstborn. Thus, whether it be a work-bull, a sheep, or a goat, it belongs to God from birth and, as such, is not yours to consecrate.		כואַךְ־בְּכ֞וֹר אֲשֶׁ֨ר יְבֻכַּ֤ר לַֽיהֹוָה֙ בִּבְהֵמָ֔ה לֹֽא־יַקְדִּ֥ישׁ אִ֖ישׁ אֹת֑וֹ אִם־שׁ֣וֹר אִם־שֶׂ֔ה לַֽיהֹוָ֖ה הֽוּא:
לֹֽא־יַקְדִּישׁ אִישׁ אֹתוֹ - No man may consecrate it - for the sake of a different offering, for it is not his to do so.		לֹֽא־יַקְדִּישׁ אִישׁ אֹתוֹ. לְשֵׁם קָרְבָּן אַחֵר, לְפִי שֶׁאֵינוֹ שֶׁלּוֹ (עי' ערכין כ"ט):
27If someone consecrates a spiritually defiled animal, he may redeem it by paying its value, but he must add its fifth to it. If it is not redeemed, it must be sold according to its value.		כזוְאִ֨ם בַּבְּהֵמָ֤ה הַטְּמֵאָה֙ וּפָדָ֣ה בְעֶרְכֶּ֔ךָ וְיָסַ֥ף חֲמִֽשִׁת֖וֹ עָלָ֑יו וְאִם־לֹ֥א יִגָּאֵ֖ל וְנִמְכַּ֥ר בְּעֶרְכֶּֽךָ:
וְאִם בַּבְּהֵמָה הַטְּמֵאָה וגו' - (lit.) If among defiled animals… This verse cannot be referring to the firstborn, for one cannot say regarding the firstborn of an animal of species forbidden to eat: “he may redeem it by paying its value.” It cannot refer to a firstborn donkey, for a firstborn donkey is redeemed only with a lamb, which is a gift to the priest and does not go to the Sanctuary. Rather, the verse is referring to dedicating something to the Sanctuary, for the verse above, 4 using similar terminology, spoke of redeeming an animal from a permitted species that became blemished, whereas here it speaks of one who consecrates an animal from a forbidden species, to be used for the Temple upkeep.		וְאִם בַּבְּהֵמָה הַטְּמֵאָה וגו'. אֵין הַמִּקְרָא הַזֶּה מוּסָב עַל הַבְּכוֹר, שֶׁאֵין לוֹמַר בִּבְכוֹר בְּהֵמָה טְמֵאָה וּפָדָה בְּעֶרְכְּךָ, וַחֲמוֹר אֵין זֶה, שֶׁהֲרֵי אֵין פִּדְיוֹן פֶּטֶר חֲמוֹר אֶלָּא טָלֶה, וְהוּא מַתָּנָה לַכֹּהֵן, וְאֵינוֹ לְהֶקְדֵּשׁ, אֶלָּא הַכָּתוּב מוּסָב עַל הַהֶקְדֵּשׁ, שֶׁהַכָּתוּב שֶׁל מַעְלָה דִּבֵּר בְּפִדְיוֹן בְּהֵמָה טְהוֹרָה שֶׁהֻמְּמָה, וְכָאן דִּבֵּר בְּמַקְדִּישׁ בְּהֵמָה טְמֵאָה לְבֶדֶק הַבַּיִת:
וּפָדָה בְעֶרְכֶּךָ - He may redeem it by [paying its] value - i.e., according to how the priest will evaluate it.		וּפָדָה בְעֶרְכֶּךָ. כְּפִי מַה שֶּׁיַּעֲרִיכֶנָּה הַכֹּהֵן:
וְאִם לֹא יִגָּאֵל - If it is not redeemed - by the owner.		וְאִם לֹא יִגָּאֵל. עַל יְדֵי בְעָלִים:
וְנִמְכַּר בְעֶרְכֶּךָ - It must be sold according to [its] value - to others.		וְנִמְכַּר בְעֶרְכֶּךָ. לַאֲחֵרִים:
28However, anything that a person segregates for God from any of his property—whether it be the person of his non-Jewish bondservant, an animal, or part of his inherited field—may neither be sold nor redeemed. Any segregation of superior holiness must be given to God.		כחאַ֣ךְ כָּל־חֵ֡רֶם אֲשֶׁ֣ר יַֽחֲרִם֩ אִ֨ישׁ לַֽיהֹוָ֜ה מִכָּל־אֲשֶׁר־ל֗וֹ מֵֽאָדָ֤ם וּבְהֵמָה֙ וּמִשְּׂדֵ֣ה אֲחֻזָּת֔וֹ לֹ֥א יִמָּכֵ֖ר וְלֹ֣א יִגָּאֵ֑ל כָּל־חֵ֕רֶם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַֽיהֹוָֽה:
אַךְ כָּל־חֵרֶם וגו' - (lit.) However, anything segregated… Our rabbis 5 differed in this matter: Some say that a segregated entity whose purpose is not specified is to be given to the Sanctuary for its upkeep. How, then, do I explain: “Any segregated entity in Israel will be yours”? 6 It refers to an entity specifically segregated for the priests, where one said: “This is segregated for a priest.” But others say that any unspecified segregated entity is given to the priests.		אַךְ כָּל־חֵרֶם וגו'. נֶחְלְקוּ רַבּוֹתֵינוּ בַּדָּבָר, יֵשׁ אוֹמָרִים סְתָם חֲרָמִים לְהֶקְדֵּשׁ, וּמָה אֲנִי מְקַיֵּם כָּל חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה? בְּחֶרְמֵי כֹהֲנִים, שֶׁפֵּרֵשׁ וְאָמַר הֲרֵי זֶה חֵרֶם לַכֹּהֵן; וְיֵשׁ שֶׁאָמְרוּ, סְתָם חֲרָמִים לַכֹּהֵן (עי' ספרא; ערכין כ"ח):
לֹא יִמָּכֵר וְלֹא יִגָּאֵל - It may neither be sold nor redeemed - but must be given to a priest. According to the opinion that an unspecified segregated entity is given to the priests, this verse is explained as referring to an unspecified segregated entity. And the opinion that an unspecified segregated entity is given to the Temple for its upkeep explains this verse as referring to when one segregated something specifically for the priests, for everyone agrees that entities segregated for the priests cannot be redeemed until entering the possession of the priest, but entities segregated for the Temple are redeemable.		לֹא יִמָּכֵר וְלֹא יִגָּאֵל. אֶלָּא יִנָּתֵן לַכֹּהֵן: לְדִבְרֵי הָאוֹמֵר סְתָם חֲרָמִים לַכֹּהֲנִים, מְפֹרָשׁ מִקְרָא זֶה בִּסְתָם חֲרָמִים, וְהָאוֹמֵר סְתָם חֲרָמִים לְבֶדֶק הַבַּיִת, מְפָרֵשׁ מִקְרָא זֶה בְּחֶרְמֵי כֹהֲנִים — שֶׁהַכֹּל מוֹדִים שֶׁחֶרְמֵי כֹהֲנִים אֵין לָהֶם פִּדְיוֹן עַד שֶׁיָּבֹאוּ לְיַד כֹּהֵן וְחֶרְמֵי גָּבוֹהַּ נִפְדִּים:
כָּל־חֵרֶם קֹֽדֶשׁ־קָֽדָשִׁים הוּא - (lit.) Any segregation is of superior holiness. The opinion that an unspecified segregated entity is given to the Temple for its upkeep brings a proof from here. But the opinion that an unspecified segregated entity is given to the priests explains: כָּל חֵרֶם קֹדֶשׁ קָדָשִׁים הוּא לַה׳ as teaching us that segregating an animal for priests takes effect both on sacrifices of superior holiness and on sacrifices of lesser holiness, and accordingly, in addition to offering the animal as a sacrifice, one gives the priest according to what we have learned in Tractate Arachin: 7 if one segregated a sacrificial vow, he gives the priest its value, and if one segregated a sacrificial dedication, he gives the priest the value of the gratification it usually brings one on whose behalf it is brought.		כָּל־חֵרֶם קֹֽדֶשׁ־קָֽדָשִׁים הוּא. הָאוֹמֵר סְתָם חֲרָמִים לְבֶדֶק הַבַּיִת, מֵבִיא רְאָיָה מִכָּאן, וְהָאוֹמֵר סְתָם חֲרָמִים לַכֹּהֲנִים, מְפָרֵשׁ "כָּל חֵרֶם קֹדֶשׁ קָדָשִׁים הוּא" לְלַמֵּד שֶׁחֶרְמֵי כֹהֲנִים חָלִים עַל קָדְשֵׁי קָדָשִׁים וְעַל קָדָשִׁים קַלִּים, וְנוֹתֵן לַכֹּהֵן, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּכֶת עֲרָכִין (דף כ"ח), אִם נֵדֶר, נוֹתֵן דְּמֵיהֶן, וְאִם נְדָבָה, נוֹתֵן אֶת טוֹבָתָהּ:
מֵֽאָדָם - (lit.) Of a person - specifically, he segregated his Canaanite bondmen or bondwomen.		מֵֽאָדָם. כְּגוֹן שֶׁהֶחֱרִים עֲבָדָיו וְשִׁפְחוֹתָיו הַכְּנַעֲנִים:
29Any segregation of the value of a person liable to the death penalty who has been segregated cannot be redeemed, since the person is to be put to death.		כטכָּל־חֵ֗רֶם אֲשֶׁ֧ר יָֽחֳרַ֛ם מִן־הָֽאָדָ֖ם לֹ֣א יִפָּדֶ֑ה מ֖וֹת יוּמָֽת:
כָּל־חֵרֶם אֲשֶׁר יָֽחֳרַם וגו' - (lit.) Any segregation of…who has been segregated…. This refers to one on his way to be executed by the court, and someone said about him: “I take upon myself to give his endowment value.” His declaration has no legal import.		כָּל־חֵרֶם אֲשֶׁר יָֽחֳרַם וגו'. הַיּוֹצֵא לֵהָרֵג וְאָמַר אֶחָד עֶרְכּוֹ עָלַי, לֹא אָמַר כְּלוּם (ספרא; ערכין ו'):
מוֹת יוּמָֽת - He is to be put to death - i.e., since he is going to die, he cannot be redeemed; he has neither monetary value nor endowment value.		מוֹת יוּמָֽת. הֲרֵי הוֹלֵךְ לָמוּת, לְפִיכָךְ לֹא יִפָּדֶה — אֵין לוֹ לֹא דָמִים וְלֹא עֵרֶךְ:
30All produce that you set aside as the second tithe of the land—whether it be from the seed of the land or the fruit of the tree—belongs to God. It is holy to God.		לוְכָל־מַעְשַׂ֨ר הָאָ֜רֶץ מִזֶּ֤רַע הָאָ֨רֶץ֙ מִפְּרִ֣י הָעֵ֔ץ לַֽיהֹוָ֖ה ה֑וּא קֹ֖דֶשׁ לַֽיהֹוָֽה:
וְכָל־מַעְשַׂר הָאָרֶץ - All tithe of the land. The verse is speaking about the second tithe.		וְכָל־מַעְשַׂר הָאָרֶץ. בְּמַעֲשֵׂר שֵׁנִי הַכָּתוּב מְדַבֵּר:
מִזֶּרַע הָאָרֶץ - From the seed of the land - i.e., grain.		מִזֶּרַע הָאָרֶץ. דָּגָן:
מִפְּרִי הָעֵץ - (lit.) From the fruit of the tree - i.e., wine and olive oil.		מִפְּרִי הָעֵץ. תִּירוֹשׁ וְיִצְהָר:
לה' הוּא - Belongs to God - i.e., God has acquired it, and “from His table,” He commanded you to bring it up and eat it in Jerusalem, as it says: “You must eat the tithe of your grain, wine, and oil before God, your God….” 8		לה' הוּא. קְנָאוֹ הַשֵּׁם. וּמִשֻּׁלְחָנוֹ צִוָּה לְךָ לַעֲלוֹת וְלֶאֱכֹל בִּירוּשָׁלַיִם, כְּמוֹ שֶׁנֶּאֱמַר (דברים י"ד), וְאָכַלְתָּ לִפְנֵי ה' אֱלֹהֶיךָ, מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְגוֹ' (עי' קידושין נ"ד):
31If someone redeems some of his own second tithe, he must add its fifth of its value to it.		לאוְאִם־גָּאֹ֥ל יִגְאַ֛ל אִ֖ישׁ מִמַּֽעַשְׂר֑וֹ חֲמִֽשִׁית֖וֹ יֹסֵ֥ף עָלָֽיו:
מִמַּֽעַשְׂרוֹ - His tithe - but not the tithe of his fellow, i.e., if he redeems the tithe of his fellow he does not add a fifth. What does his redemption entail? It serves to permit it to be eaten anywhere, and the redemption money he takes up to purchase food and eat in Jerusalem, as it says: “You may assign it to money….” 9		מִמַּֽעַשְׂרוֹ. וְלֹא מִמַּעְשַׂר חֲבֵרוֹ — הַפּוֹדֶה מַעֲשֵׂר שֶׁל חֲבֵרוֹ אֵין מוֹסִיף חֹמֶשׁ, וּמַה הִיא גְאֻלָּתוֹ? יִפְדֶנּוּ כְּדֵי לְהַתִּירוֹ בַאֲכִילָה בְכָל מָקוֹם, וְהַמָּעוֹת יַעֲלֶה וְיֹאכַל בִירוּשָׁלַיִם, כְּמוֹ שֶׁנֶּאֱמַר (דברים י"ד), וְנָתַתָּה בַּכָּסֶף וְגוֹ' (עי' קידושין כ"ד):
32All tithes of cattle or flock—all that pass under the rod—every such tenth animal will be holy to God.		לבוְכָל־מַעְשַׂ֤ר בָּקָר֙ וָצֹ֔אן כֹּ֥ל אֲשֶׁר־יַֽעֲבֹ֖ר תַּ֣חַת הַשָּׁ֑בֶט הָֽעֲשִׂירִ֕י יִֽהְיֶה־קֹּ֖דֶשׁ לַֽיהֹוָֽה:
תַּחַת הַשָּׁבֶט - Under the rod - i.e., when he comes to tithe them, he has them exit the opening of their pen one by one, and every tenth one he strikes with a rod painted red, so as to mark it as being the tithe. He does this to the lambs and calves born during each year.		תַּחַת הַשָּׁבֶט. כְּשֶׁבָּא לְעַשְּׂרָן, מוֹצִיאָן בַּפֶּתַח זֶה אַחַר זֶה, וְהָעֲשִֹירִי מַכֶּה בְּשֵׁבֶט צְבוּעָה בְסִקְרָא, לִהְיוֹת נִכָּר שֶׁהוּא מַעֲשֵׂר, כֵּן עוֹשֶׂה לִטְלָאִים וְלַעֲגָלִים שֶׁל כָּל שָׁנָה וְשָׁנָה (בכו' נ"ח):
יִֽהְיֶה־קֹּדֶשׁ - Will be holy - i.e., to have its blood and designated parts offered on the Altar. Its flesh, however, is eaten by its owner, for it is not enumerated among the other priestly entitlements, nor do we find stated anywhere else that it be given to the priests.		יִֽהְיֶה־קֹּדֶשׁ. לִקְרַב לַמִּזְבֵּחַ דָּמוֹ וְאֵמוּרָיו, וְהַבָּשָׂר נֶאֱכָל לַבְּעָלִים, שֶׁהֲרֵי לֹא נִמְנָה עִם שְׁאָר מַתְּנוֹת כְּהֻנָה, וְלֹא מָצִינוּ שֶׁיְּהֵא נָתוּן בְּשָׂרוֹ לַכֹּהֲנִים:
33The owner must not select a choice one to be the tithe, distinguishing between a good one or a bad one. The owner may not substitute another animal for it. If he does substitute another animal for it, both it and its replacement will be holy. It may not be redeemed.’”		לגלֹ֧א יְבַקֵּ֛ר בֵּֽין־ט֥וֹב לָרַ֖ע וְלֹ֣א יְמִירֶ֑נּוּ וְאִם־הָמֵ֣ר יְמִירֶ֔נּוּ וְהָֽיָה־ה֧וּא וּתְמֽוּרָת֛וֹ יִֽהְיֶה־קֹּ֖דֶשׁ לֹ֥א יִגָּאֵֽל:
לֹא יְבַקֵּר וגו' - [The owner] must not select… Since it says: “and all the choice objects of your sacrificial vows,” 10 I might think that he may select and pick out the best for the tithe; Scripture therefore states: “He must not select.” Between a good one or a bad one these additional words teach us that the sanctity of the tithe is effective whether the animal is unblemished or blemished; not that a blemished animal can be brought as a sacrifice, but that it must be treated as holy by being eaten with intent to fulfill the law of a tithe, and it may not be sheared or used for work before it is slaughtered. End of Parashat Bechukotai		לֹא יְבַקֵּר וגו'. לְפִי שֶׁנֶּאֱמַר "וְכֹל מִבְחַר נִדְרֵיכֶם" (דברים י"ב), יָכוֹל יְהֵא בוֹרֵר וּמוֹצִיא אֶת הַיָּפֶה, תַּלְמוּד לוֹמָר "לֹא יְבַקֵּר בֵּין טוֹב לָרַע" — בֵּין תָּם בֵּין בַּעַל מוּם חָלָה עָלָיו קְדֻשָּׁה — וְלֹא שֶׁיִּקְרַב בַּעַל מוּם, אֶלָּא יֵאָכֵל בְּתוֹרַת מַעֲשֵׂר וְאָסוּר לִגָּזֵז וְלֵעָבֵד (עי' בכורות י"ד):
34These are the commandments that God commanded Moses to tell the Israelites at the foot of Mount Sinai.		לדאֵ֣לֶּה הַמִּצְו‍ֹ֗ת אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֖ר סִינָֽי:

Footnotes

Bechorot 50a.

Arachin 28b.

Arachin 28b.

Maftir Portion

Vayikra (Leviticus) Chapter 27

32All tithes of cattle or flock—all that pass under the rod—every such tenth animal will be holy to God.		לבוְכָל־מַעְשַׂ֤ר בָּקָר֙ וָצֹ֔אן כֹּ֥ל אֲשֶׁר־יַֽעֲבֹ֖ר תַּ֣חַת הַשָּׁ֑בֶט הָֽעֲשִׂירִ֕י יִֽהְיֶה־קֹּ֖דֶשׁ לַֽיהֹוָֽה:
תַּחַת הַשָּׁבֶט - Under the rod - i.e., when he comes to tithe them, he has them exit the opening of their pen one by one, and every tenth one he strikes with a rod painted red, so as to mark it as being the tithe. He does this to the lambs and calves born during each year.		תַּחַת הַשָּׁבֶט. כְּשֶׁבָּא לְעַשְּׂרָן, מוֹצִיאָן בַּפֶּתַח זֶה אַחַר זֶה, וְהָעֲשִֹירִי מַכֶּה בְּשֵׁבֶט צְבוּעָה בְסִקְרָא, לִהְיוֹת נִכָּר שֶׁהוּא מַעֲשֵׂר, כֵּן עוֹשֶׂה לִטְלָאִים וְלַעֲגָלִים שֶׁל כָּל שָׁנָה וְשָׁנָה (בכו' נ"ח):
יִֽהְיֶה־קֹּדֶשׁ - Will be holy - i.e., to have its blood and designated parts offered on the Altar. Its flesh, however, is eaten by its owner, for it is not enumerated among the other priestly entitlements, nor do we find stated anywhere else that it be given to the priests.		יִֽהְיֶה־קֹּדֶשׁ. לִקְרַב לַמִּזְבֵּחַ דָּמוֹ וְאֵמוּרָיו, וְהַבָּשָׂר נֶאֱכָל לַבְּעָלִים, שֶׁהֲרֵי לֹא נִמְנָה עִם שְׁאָר מַתְּנוֹת כְּהֻנָה, וְלֹא מָצִינוּ שֶׁיְּהֵא נָתוּן בְּשָׂרוֹ לַכֹּהֲנִים:
33The owner must not select a choice one to be the tithe, distinguishing between a good one or a bad one. The owner may not substitute another animal for it. If he does substitute another animal for it, both it and its replacement will be holy. It may not be redeemed.’”		לגלֹ֧א יְבַקֵּ֛ר בֵּֽין־ט֥וֹב לָרַ֖ע וְלֹ֣א יְמִירֶ֑נּוּ וְאִם־הָמֵ֣ר יְמִירֶ֔נּוּ וְהָֽיָה־ה֧וּא וּתְמֽוּרָת֛וֹ יִֽהְיֶה־קֹּ֖דֶשׁ לֹ֥א יִגָּאֵֽל:
לֹא יְבַקֵּר וגו' - [The owner] must not select… Since it says: “and all the choice objects of your sacrificial vows,” 1 I might think that he may select and pick out the best for the tithe; Scripture therefore states: “He must not select.” Between a good one or a bad one these additional words teach us that the sanctity of the tithe is effective whether the animal is unblemished or blemished; not that a blemished animal can be brought as a sacrifice, but that it must be treated as holy by being eaten with intent to fulfill the law of a tithe, and it may not be sheared or used for work before it is slaughtered. End of Parashat Bechukotai		לֹא יְבַקֵּר וגו'. לְפִי שֶׁנֶּאֱמַר "וְכֹל מִבְחַר נִדְרֵיכֶם" (דברים י"ב), יָכוֹל יְהֵא בוֹרֵר וּמוֹצִיא אֶת הַיָּפֶה, תַּלְמוּד לוֹמָר "לֹא יְבַקֵּר בֵּין טוֹב לָרַע" — בֵּין תָּם בֵּין בַּעַל מוּם חָלָה עָלָיו קְדֻשָּׁה — וְלֹא שֶׁיִּקְרַב בַּעַל מוּם, אֶלָּא יֵאָכֵל בְּתוֹרַת מַעֲשֵׂר וְאָסוּר לִגָּזֵז וְלֵעָבֵד (עי' בכורות י"ד):
34These are the commandments that God commanded Moses to tell the Israelites at the foot of Mount Sinai.		לדאֵ֣לֶּה הַמִּצְו‍ֹ֗ת אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֖ר סִינָֽי:

Footnotes

Deuteronomy 12:11.

Haftarah

Yirmiyahu (Jeremiah) Chapter 16

19O Lord, Who are my power and my strength and my refuge in the day of trouble, to You nations will come from the ends of the earth and say, "Only lies have our fathers handed down to us, emptiness in which there is nothing of any avail!		יטיְהֹוָ֞ה עֻזִּ֧י וּמָֽעֻזִּ֛י וּמְנוּסִ֖י בְּי֣וֹם צָרָ֑ה אֵלֶ֗יךָ גּוֹיִ֚ם יָבֹ֙אוּ֙ מֵֽאַפְסֵי־אָ֔רֶץ וְיֹאמְר֗וּ אַךְ־שֶׁ֙קֶר֙ נָֽחֲל֣וּ אֲבוֹתֵ֔ינוּ הֶ֖בֶל וְאֵֽין־בָּ֥ם מוֹעִֽיל:
and my refuge. (mon vantement in French), my boast. And Menahem (Machbereth p. 123) classified it as an expression of a wonder. Cf. (Psalms 60:6) “You have given those who fear You a wonder to be wondrous (נֵס לְהִתְנוֹסֵס).”		ה' עוזי ומעוזי ומנוסי. אנטיפויימאנ"ט בלעז ומנחם חברו ל' פלא כמו נתת ליראיך נס להתנוסס (תהילים ס׳:ו׳) וכן ה' נסי (שמות ז) ודונש פתר אותו ל' מנוס ממש:
to You nations will come. Eventually, the heathens will come to you and worship You of one accord, and they will say, “How did they make gods for themselves, and they are no gods?”		אליך גוים יבאו. סוף האומות לשוב אליך ולעבדך שכם אחד ועמך איך עשו להם אלהים והמה לא אלהים:
from the ends of. Like מִקְצֵה, from the end of.		מאפסי. כמו מקצה:
handed down. an expression of an inheritance.		נחלו. ל' נחלה:
avail. an expression of use (תּוֹעֶלֶת).		מועיל. ל' תועלת:
20Can a man make gods for himself, and they are no gods?"		כהֲיַֽעֲשֶׂה־לּ֥וֹ אָדָ֖ם אֱלֹהִ֑ים וְהֵ֖מָּה לֹ֥א אֱלֹהִֽים:
21Therefore, behold I let them know; at this time I will let them know My power and My might, and they shall know that My Name is the Lord.		כאלָכֵן֙ הִנְנִ֣י מֽוֹדִיעָ֔ם בַּפַּ֣עַם הַזֹּ֔את אֽוֹדִיעֵ֥ם אֶת־יָדִ֖י וְאֶת־גְּבֽוּרָתִ֑י וְיָֽדְע֖וּ כִּֽי־שְׁמִ֥י יְהֹוָֽה:
that My name is the Lord. As its apparent meaning, a ruler and a sovereign to fulfill My decree.		כי שמי ה'. כמשמעו מושל ושליט לקיים גזרתי:

Yirmiyahu (Jeremiah) Chapter 17

1The sin of Judah is written with a pen of iron, with a diamond point, engraved on the tablet of their heart and on the horns of your altars.		אחַטַּ֣את יְהוּדָ֗ה כְּתוּבָ֛ה בְּעֵ֥ט בַּרְזֶ֖ל בְּצִפֹּ֣רֶן שָׁמִ֑יר חֲרוּשָׁה֙ עַל־ל֣וּחַ לִבָּ֔ם וּלְקַרְנ֖וֹת מִזְבְּחֽוֹתֵיכֶֽם:
with a pen of iron. This is an allegory. That is to say that it is deeply engraved, and cannot be erased. And the Midrash Aggadah explains: with a pen of iron, with a diamond point, preserved by Jeremiah, called ‘an iron wall,’ and by Ezekiel, to whom it was said (3:9): “As a diamond, harder than flint have I made your forehead.”		בעט ברזל. משל הוא כלומר חקוקה בשיקוע ואין נוחה למחוק, ומדרש אגדה בעט ברזל בצפורן שמיר על ידי ירמיה שנקרא עמוד ברזל ועל ידי יחזקאל שנאמר לו כשמיר חזק מצור נתתי מצחך:
engraved. Engraved like one who plows deeply.		חרושה. חקוקה כזה שהוא חורש בעומק:
on the tablet of their heart. that they do not forget their idolatry.		על לוח לבם. שאינם שוכחין עכו"ם שלהם:
2As they remember their children, [so do they remember] their altars, and their asherim by the green trees upon the high hillocks.		בכִּזְכֹּ֚ר בְּנֵיהֶם֙ מִזְבְּחוֹתָ֔ם וַֽאֲשֵֽׁרֵיהֶ֖ם עַל־עֵ֣ץ רַֽעֲנָ֑ן עַ֖ל גְּבָע֥וֹת הַגְּבֹהֽוֹת:
As they remember their children, [so do they remember] their altars. Like the remembrance of their children, so was the remembrance of their altars to them, like a man who longs for his son.		כזכור בניהם מזבחותם. כזכירת בניהם כן היתה להם זכירת מזבחותם כאדם שיש לו געגועין על בנו:
and their asherim. which are by the green trees.		ואשריהם. אשר על עץ רענן:
by… trees. like אֵצֶּל, by. And Jonathan renders in this manner. under every green tree.		על עץ. כמו אצל וכת"י תחות כל אילן עבוף:
3You, who sit upon the mountain in the field, I will give your substance, all your treasures for a spoil! Your high places are made for sin within all your borders.		גהֲרָרִי֙ בַּשָּׂדֶ֔ה חֵֽילְךָ֥ כָל־אֽוֹצְרוֹתֶ֖יךָ לָבַ֣ז אֶתֵּ֑ן בָּֽמֹתֶ֕יךָ בְּחַטָּ֖את בְּכָל־גְּבוּלֶֽיךָ:
You, who sit upon the mountain in the field. Jerusalem that is situated on the mountain of the plain. All around the city is a fielded plain. The structure of הֲרָרִי is like עֲרָבִי, called so because he dwells in the plain (עֲרָבָה) (montanyers in O.F), mountain dwellers (other versions: a mountain dweller).		הררי בשדה. ירושלים היושבת בהר המישור כל סביב העיר מישור שדה ול' הררי כמו ערבי (ישעיה יג) על שם שיושב בערבה מונטיינד"ש בלעז יושבי ההר (ס"א יושבת ההר):
your substance. like מָמוֹנְךָ, your money.		חילך. כמו ממונך:
Your high places are made for sin. Your high places are made in sin for the purpose of idolatry within all your borders.		במותיך בחטאת. במותך עשויות בחטא לשם עכו"ם בכל גבוליך:
4And you shall release, and [I will avenge Myself] of you because of your heritage that I gave you, and I will make you serve your enemies in the land that you did not know, for you have kindled fire in My nostrils that shall burn forever.		דוְשָׁמַטְתָּ֗ה וּבְךָ֙ מִנַּֽחֲלָֽתְךָ֙ אֲשֶׁ֣ר נָתַ֣תִּי לָ֔ךְ וְהַֽעֲבַדְתִּ֙יךָ֙ אֶת־אֹ֣יְבֶ֔יךָ בָּאָ֖רֶץ אֲשֶׁ֣ר לֹֽא־יָדָ֑עְתָּ כִּי־אֵ֛שׁ קְדַחְתֶּ֥ם בְּאַפִּ֖י עַד־עוֹלָ֥ם תּוּקָֽד:
And you shall release. Perforce you will release your land for the time that it did not rest on your Sabbaths, which I said to you (Lev. 25:2), “And the land shall rest a Sabbath for the Lord.”		ושמטתה. על כרחך תשמט ארצך את אשר לא שבתה בשבתותיכם שאמרתי לכם ושבתה הארץ (ויקרא כ״ה:ב׳):
of you. I will avenge Myself of you because of your heritage that I gave you, that you did not perform My will to release it. Another explanation: even of you, from your heritage; I will avenge Myself of you from your heritage, that I will exile you from it.		ובך. אנקם מחמת נחלתך אשר נתתי לך שלא עשית רצוני להשמיטה, ד"א ובך מנחלתך ובך אנקם מנחלתך שאגלה אותך ממנה:
for you have kindled fire in My nostrils. Heb. קְדַכְתֶּם.		כי אש קדחתם באפי. יקדתם בנחירי:
5So says the Lord: Cursed is the man who trusts in man and makes flesh his arm, and whose heart turns away from the Lord.		הכֹּ֣ה \| אָמַ֣ר יְהֹוָ֗ה אָר֚וּר הַגֶּ֙בֶר֙ אֲשֶׁ֣ר יִבְטַ֣ח בָּֽאָדָ֔ם וְשָׂ֥ם בָּשָׂ֖ר זְרֹע֑וֹ וּמִן־יְהֹוָ֖ה יָס֥וּר לִבּֽוֹ:
who trusts in man. In his plowing and his harvest, saying, “I will sow during the seventh year and I will eat.”		אשר יבטח באדם. בחרישו וקצירו לומר אזרע בשביעית ואוכל:
his arm. Like ‘his help,’ and so did Jonathan render: his trust.		זרועו. כמו עזרו וכן תרגם יונתן רוחצניה:
and whose heart turns away from the Lord. Who promised him (Lev. 25:21), “And I will command My blessing to you.” This is what I heard.		ומן ה' יסור לבו. שהבטיחו וצויתי את ברכתי לכם (שם) כך שמעתי:
6He shall be like a lone tree in the plain, and will not see when good comes, and will dwell on parched land in the desert, on salt-sodden soil that is not habitable.		ווְהָיָה֙ כְּעַרְעָ֣ר בָּֽעֲרָבָ֔ה וְלֹ֥א יִרְאֶ֖ה כִּי־יָב֣וֹא ט֑וֹב וְשָׁכַ֚ן חֲרֵרִים֙ בַּמִּדְבָּ֔ר אֶ֥רֶץ מְלֵחָ֖ה וְלֹ֥א תֵשֵֽׁב:
like a lonely tree. like a lonely tree, an expression of (Gen. 15:2) “Childless (עֲרִירִי),” and some say (degat in O.F) laid waste, and Menahem (Machbereth Menahem p. 137) explained: The name of a tree of the forest trees, and its name is ar’ar, and this is the explanation of (infra 48:6) “Like an ‘aroer’ in the desert,” one of the trees of the forest.		כערער. כעץ יחידי ל' ערירי (בראשית טו) ויש אומר דגאשטי"ה בלעז ומנחם פי' שם עץ מעצי היער וערער שמו וכן פי' כערער במדבר עץ אחד מעצי היער:
in the plain. an expression of a plain.		בערבה. לשון מישור:
parched land. aridness. Comp. (Job 30:30) “Became dry (חָרָה) from heat.”		חררים. יובש כמו חרה מני חורב (איוב ל׳:ל׳):
salt-sodden soil. Land that is salty and will not be settled.		ארץ מליחה. ארץ שהיא מליחה ולא תהא מיושבת:
7Blessed is the man who trusts in the Lord; the Lord shall be his trust.		זבָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּֽיהֹוָ֑ה וְהָיָ֥ה יְהֹוָ֖ה מִבְטַחֽוֹ:
8For he shall be like a tree planted by the water, and by a rivulet spreads its roots, and will not see when heat comes, and its leaves shall be green, and in the year of drought will not be anxious, neither shall it cease from bearing fruit.		חוְהָיָ֞ה כְּעֵ֣ץ \| שָׁת֣וּל עַל־מַ֗יִם וְעַל־יוּבַל֙ יְשַׁלַּ֣ח שָֽׁרָשָׁ֔יו וְלֹ֚א יִרְאֶה֙ (כתיב יִרְאֶ֙) כִּֽי־יָבֹ֣א חֹ֔ם וְהָיָ֥ה עָלֵ֖הוּ רַֽעֲנָ֑ן וּבִשְׁנַ֚ת בַּצֹּ֙רֶת֙ לֹ֣א יִדְאָ֔ג וְלֹ֥א יָמִ֖ישׁ מֵֽעֲשׂ֥וֹת פֶּֽרִי:
and will not see. The tree will not see when heat comes.		ולא יראה. העץ כי יבא חום:
drought. an expression of hunger, (famine in French). Another interpretation: בַּצֹרֶת is an expression of fortification (מִבְצָר), and in this manner, Menahem (Machbereth Menahem p. 47) classified it.		בצורת. ל' רעב פאמצ"א בלעז, ל"א בצורת ל' מבצר וכן חברו מנחם:
will not be anxious. will not be afraid.		לא ידאג. לא יפחד:
9The heart is deceitful above all things, and when it is sick, who will recognize it?		טעָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל וְאָנֻ֣שׁ ה֑וּא מִ֖י יֵדָעֶֽנּוּ:
The heart is deceitful. Full of pretext and deceit of all evil.		עקוב הלב. מלא תואנה ועקובה מכל רעה:
and when it is sick. an expression of sickness, and this is its sickness.		ואנוש. לשון חולי וחליו הוא זה:
who recognizes it?. He thinks, “Who recognizes it?” I, the Lord, search it.		מי ידענו. הוא סבור מי ידענו אני ה' חוקרו:
10I, the Lord, search the heart, test the kidneys, to give everyone according to his ways, according to the fruit of his deeds.		יאֲנִ֧י יְהֹוָ֛ה חֹקֵ֥ר לֵ֖ב בֹּחֵ֣ן כְּלָי֑וֹת וְלָתֵ֚ת לְאִישׁ֙ כִּדְרָכָ֔יו (כתיב כִּדְרָכָ֔ו) כִּפְרִ֖י מַֽעֲלָלָֽיו:
11The cuckoo calls but has not laid, so it is he who gathers riches but not by right; he shall leave them in the midst of his days, and at his end he stands dishonored.		יאקֹרֵ֚א דָגָר֙ וְלֹ֣א יָלָ֔ד עֹ֥שֶׂה עֹ֖שֶׁר וְלֹ֣א בְמִשְׁפָּ֑ט בַּֽחֲצִ֚י יָמָיו֙ (כתיב יָמָו֙) יַעַזְבֶ֔נּוּ וּבְאַֽחֲרִית֖וֹ יִֽהְיֶ֥ה נָבָֽל:
The cuckoo calls. (Coucou glousse in French).		קורא דגר. קוק"ו גלונצנ"ט בלעז:
but has not laid. This cuckoo draws after it chicks that it did not lay. דָגָר - This is the chirping which the bird chirps with its voice to draw the chicks after it, but those whom the cuckoo called will not follow it when they grow up for they are not of its kind. So is one who gathers riches but not by right.		ולא ילד. הקורא הזה מושך אחריו אפרוחים שלא ילד דגר. ציפצוף שמצפצף העוף בקולו למשוך אפרוחין אחריו ואלו שהקורא דגר לא ילכו אחריו משיגדלו שאינם מינו כך עושה עושר ולא במשפט:
he stands dishonored. He is called wicked.		יהיה נבל. מתקרי רשיעא:
12As a Throne of Glory, exalted from the beginning, so is the place of our Sanctuary.		יבכִּסֵּ֣א כָב֔וֹד מָר֖וֹם מֵֽרִאשׁ֑וֹן מְק֖וֹם מִקְדָּשֵֽׁנוּ:
As a Throne of Glory. Since he wishes to state: All that forsake You shall be shamed, he commences with the praise of the Omnipresent, and says before Him, “You, Whose Throne of Glory is exalted from the beginning of the Creation of the world and is directed opposite our Sanctuary.”		כסא כבוד וגו'. לפי שבא לומר כל עוזביך יבושו מתחיל בקילוסו של מקום ומדבר לפניו אתה שכסא כבוד ומרום מראשית בריאת עולם ומכוון כנגד מקדשנו:
13The Lord who is the source of the hopes of Israel, all that forsake You shall be shamed, and they who turn away from me shall be marked out on the earth that they have forsaken the source of living waters, the Lord.		יגמִקְוֵ֚ה יִשְׂרָאֵל֙ יְהֹוָ֔ה כָּל־עֹֽזְבֶ֖יךָ יֵבֹ֑שׁוּ וְסוּרַי֙ (כתיב יְסוּרַי֙) בָּאָ֣רֶץ יִכָּתֵ֔בוּ כִּ֥י עָֽזְב֛וּ מְק֥וֹר מַֽיִם־חַיִּ֖ים אֶת־יְהֹוָֽה:
The Lord Who is the source of the hopes of Israel. sits upon it. Therefore, all that forsake You shall be shamed.		מקוה ישראל. ה' יושב עליו לפיכך כל עוזביך יבושו:
and they that turn away from me shall be marked on the earth. Those who turn away from my words, who do not hearken to my message, will be marked out in the nether graves of the earth.		וסורי בארץ יכתבו. אותם שסרים מדברי שאינם שומעים שליחותי בקברות תחתיות ארץ יכתבו:
14Heal me, O Lord, then shall I be healed; help me, then I shall be helped, for You are my praise!		ידרְפָאֵ֚נִי יְהֹוָה֙ וְאֵ֣רָפֵ֔א הוֹשִׁיעֵ֖נִי וְאִוָּשֵׁ֑עָה כִּ֥י תְהִלָּתִ֖י אָֽתָּה:
for You are my praise. I praise myself and boast with You, saying that You are my Savior		כי תהלתי אתה. בך אני מתהלל ומתפאר לומר שאתה מושיעי:
my praise. (vantance in O.F.), boast.		תהלתי. וונטנצ"א בלעז:

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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