ב"ה

Learning & Values Parshah (Weekly Torah)

Torah Reading for Shemini Atzeret - Shabbat

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First Portion

Devarim (Deuteronomy) Chapter 14

22You must tithe all the produce of the seed that the field yields year by year.		כבעַשֵּׂ֣ר תְּעַשֵּׂ֔ר אֵ֖ת כָּל־תְּבוּאַ֣ת זַרְעֶ֑ךָ הַיֹּצֵ֥א הַשָּׂדֶ֖ה שָׁנָ֥ה שָׁנָֽה:
לא תבשל גדי‎ … עַשֵּׂר תְּעַשֵּׂר - לֹא תְבַשֵּׁל גְּדִי וְגוֹ' עַשֵּׂר תְּעַשֵּׂר – You must not cook a young animal…You must tithe. What does one subject have to do with the other? The answer is: In effect, the Holy One, blessed be He, was saying to Israel: “Do not cause Me to cook the young, tender kernels of grain when they are still in their mothers’ womb (i.e., in their husks), for if you do not separate your tithes correctly, I will unleash a scorching east wind when the grain is about to ripen, which will batter the crop, as it says: ‘and like ears before developing into standing grain.’ 1 ” The same applies to the first fruits.		לא תבשל גדי‎ … עַשֵּׂר תְּעַשֵּׂר. מָה עִנְיַן זֶה אֵצֶל זֶה? אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: אַל תִּגְרְמוּ לִי לְבַשֵּׁל גְּדָיִים שֶׁל תְּבוּאָה עַד שֶׁהֵן בִּמְעֵי אִמּוֹתֵיהֶן, שֶׁאִם אֵין אַתֶּם מְעַשְּׂרִים מַעַשְׂרוֹת כָּרָאוּי כְּשֶׁהוּא סָמוּךְ לְהִתְבַּשֵּׁל אֲנִי מוֹצִיא רוּחַ קָדִים וְהִיא מְשַׁדַּפְתָּן, שֶׁנֶּאֱמַר (מלכים ב י"ט) "וּשְׁדֵפָה לִפְנֵי קָמָה", וְכֵן לְעִנְיַן בִּכּוּרִים (פסיק' ר'; תנחומא):
שָׁנָה שָׁנָה - Year by year. From here, we learn that one may not tithe from the new crop on to the old.		שָׁנָה שָׁנָה. מִכָּאן שֶׁאֵין מְעַשְּׂרִין מִן הֶחָדָשׁ עַל הַיָּשָׁן (ספרי):
23You must eat this tithe of your grain, wine, and oil—as well as the firstborn of your cattle and of your flocks—before God, your God, in the place to which He will choose to attach His Name, so that you may learn to revere God, your God, always.		כגוְאָֽכַלְתָּ֞ לִפְנֵ֣י \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ בַּמָּק֣וֹם אֲשֶׁר־יִבְחַר֘ לְשַׁכֵּ֣ן שְׁמ֣וֹ שָׁם֒ מַעְשַׂ֤ר דְּגָֽנְךָ֙ תִּֽירשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָֽרְךָ֖ וְצֹאנֶ֑ךָ לְמַ֣עַן תִּלְמַ֗ד לְיִרְאָ֛ה אֶת־יְהֹוָ֥ה אֱלֹהֶ֖יךָ כָּל־הַיָּמִֽים:
וְאָֽכַלְתָּ וגו' - You must eat… This refers to the second tithe – for Scripture has already taught us to give the first tithe to the Levites, as it says: “Speak to the Levites and tell them, ‘When you take the tithe from the Israelites…,’” 2 and it gave them permission to eat it in any location, as it says: “You may eat it anywhere.” 3 This commandment – to eat the tithe in Jerusalem – must therefore refer to another tithe.		וְאָֽכַלְתָּ וגו'. זֶה מַעֲשֵׂר שֵׁנִי. שֶׁכְּבָר לִמְּדָנוּ לִתֵּן מַעֲשֵׂר רִאשׁוֹן לַלְוִיִם, שֶׁנֶּאֱמַר "כִּי תִקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וְגוֹ'" (במדבר י"ח) וְנָתַן לָהֶם רְשׁוּת לְאָכְלוֹ בְּכָל מָקוֹם, שֶׁנֶּאֱמַר "וַאֲכַלְתֶּם אֹתוֹ בְּכָל מָקוֹם" (שם י"ח), עַל כָּרְחֲךָ זֶה מַעֲשֵׂר אַחֵר הוּא:
24If the journey is too long for you, for you are unable to carry your produce that far because the place to which God, your God, will choose to attach His Name is too far from you, for God, your God, has blessed you,		כדוְכִֽי־יִרְבֶּ֨ה מִמְּךָ֜ הַדֶּ֗רֶךְ כִּ֣י לֹ֣א תוּכַל֘ שְׂאֵתוֹ֒ כִּֽי־יִרְחַ֤ק מִמְּךָ֙ הַמָּק֔וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לָשׂ֥וּם שְׁמ֖וֹ שָׁ֑ם כִּ֥י יְבָֽרֶכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
כִּי יְבָֽרֶכְךָ - For He has blessed you - that the produce will be too much to carry.		כִּי יְבָֽרֶכְךָ. שֶׁתְּהֵא הַתְּבוּאָה מְרֻבָּה לָשֵׂאת:
25you may assign it to money. You must bind up the money in your hand, and go to the place that God, your God, will choose.		כהוְנָֽתַתָּ֖ה בַּכָּ֑סֶף וְצַרְתָּ֤ הַכֶּ֨סֶף֙ בְּיָ֣דְךָ֔ וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ:
26You must purchase with that money whatever your soul desires—cattle, flocks, new wine or old wine, or whatever your soul desires—and you must eat there, before God, your God, and you must rejoice, you and your household.		כווְנָֽתַתָּ֣ה הַכֶּ֡סֶף בְּכֹל֩ אֲשֶׁר־תְּאַוֶּ֨ה נַפְשְׁךָ֜ בַּבָּקָ֣ר וּבַצֹּ֗אן וּבַיַּ֨יִן֙ וּבַשֵּׁכָ֔ר וּבְכֹ֛ל אֲשֶׁ֥ר תִּשְׁאָֽלְךָ֖ נַפְשֶׁ֑ךָ וְאָכַ֣לְתָּ שָּׁ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְשָֽׂמַחְתָּ֖ אַתָּ֥ה וּבֵיתֶֽךָ:
בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ - Whatever your soul desires - is a general statement;		בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ.. כְּלָל:
בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר – cattle, flocks, new wine or old wine. is a qualification.		בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר.. פְּרָט:
וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ – or whatever your soul desires. is again a general statement. Just as the qualification specifies entities that derive from the earth, even indirectly, and are fit for human consumption, so may anything that conforms with this requirement be purchased.		וּבְכֹל אֲשֶׁר־תִּשְׁאָֽלְךָ נַפְשְׁךָ.. – חָזַר וְכָלַל, מַה הַפְּרָט מְפֹרָשׁ וְלַד וַלְדוֹת הָאָרֶץ וְרָאוּי לְמַאֲכַל אָדָם וְכוּ' (עירובין כ"ז):
27As for the Levite who resides in your cities, you must not forsake him, for he has neither any portion in the spoils of war nor any land-inheritance with you.		כזוְהַלֵּוִ֥י אֲשֶׁר־בִּשְׁעָרֶ֖יךָ לֹ֣א תַֽעַזְבֶ֑נּוּ כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַֽחֲלָ֖ה עִמָּֽךְ:
וְהַלֵּוִי לֹא תַֽעַזְבֶנּוּ - As for the Levite…you must not forsake him. by refraining from giving him the first tithe.		וְהַלֵּוִי לֹא תַֽעַזְבֶנּוּ. מִלִּתֵּן לוֹ מַעֲשֵׂר רִאשׁוֹן:
כִּי אֵין לוֹ חֵלֶק וְנַֽחֲלָה עִמָּֽךְ - For he has neither portion nor inheritance with you. This excludes fallen gleanings (לֶקֶט), forgotten sheaves (שִׁכְחָה), the unharvested corner of the field (פֵּאָה), and ownerless produce, for he also has a portion in them, just like you, and thus they do not require tithing.		כִּי אֵין לוֹ חֵלֶק וְנַֽחֲלָה עִמָּֽךְ. יָצְאוּ לֶקֶט שִׁכְחָה וּפֵאָה וְהֶפְקֵר, שֶׁאַף הוּא יֵשׁ לוֹ חֵלֶק עִמְּךָ בָּהֶן כָּמוֹךָ, וְאֵינָן חַיָּבִין בְּמַעֲשֵׂר:
28After the end of three years, you must take whatever part of the tithe of your crop that is left in that year from the preceding three years and place it outside the gates.		כחמִקְצֵ֣ה \| שָׁל֣שׁ שָׁנִ֗ים תּוֹצִיא֙ אֶת־כָּל־מַעְשַׂר֙ תְּבוּאָ֣תְךָ֔ בַּשָּׁנָ֖ה הַהִ֑וא וְהִנַּחְתָּ֖ בִּשְׁעָרֶֽיךָ:
מִקְצֵה שָׁלשׁ שָׁנִים - After the end of three years. This teaches us that if he delayed giving the tithes of the first and second year of the sabbatical-year cycle, he must remove them from the house in the third year.		מִקְצֵה שָׁלשׁ שָׁנִים. בָּא וְלִמֵּד שֶׁאִם הִשְׁהָה מַעַשְׂרוֹתָיו שֶׁל שָׁנָה רִאשׁוֹנָה וּשְׁנִיָּה לִשְׁמִטָּה, שֶׁיְּבַעֲרֵם מִן הַבַּיִת בַּשְּׁלִישִׁית:
29The Levite—because he has no portion or inheritance with you—the convert, the orphan, and the widow who are in your cities, will come, eat, and be satiated, so that God, your God, will bless you in all the work of your hand that you do.		כטוּבָ֣א הַלֵּוִ֡י כִּ֣י אֵין־לוֹ֩ חֵ֨לֶק וְנַֽחֲלָ֜ה עִמָּ֗ךְ וְ֠הַגֵּ֠ר וְהַיָּת֤וֹם וְהָֽאַלְמָנָה֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ וְאָֽכְל֖וּ וְשָׂבֵ֑עוּ לְמַ֤עַן יְבָֽרֶכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־מַֽעֲשֵׂ֥ה יָֽדְךָ֖ אֲשֶׁ֥ר תַּֽעֲשֶֽׂה:
וּבָא הַלֵּוִי - The Levite will come - and take the first tithe.		וּבָא הַלֵּוִי. וְיִטֹּל מַעֲשֵׂר רִאשׁוֹן:
וְהַגֵּר וְהַיָּתוֹם - The convert and the orphan - and take the second tithe, which in this year belongs to the poor. You are not to eat it yourself in Jerusalem, as you are required to eat the second tithe of the previous two years.		וְהַגֵּר וְהַיָּתוֹם. וְיִטְּלוּ מַעֲשֵׂר שֵׁנִי, שֶׁהוּא שֶׁל עָנִי שֶׁל שָׁנָה זוֹ, וְלֹא תֹאכְלֶנּוּ אַתָּה בִּירוּשָׁלַיִם כְּדֶרֶךְ שֶׁנִּזְקַקְתָּ לֶאֱכֹל מַעֲשֵׂר שֵׁנִי שֶׁל שְׁתֵּי שָׁנִים:
וְאָֽכְלוּ וְשָׂבֵעוּ - Will eat and be satiated - i.e., give them enough to satisfy them. Based on this, our sages said: 4 One may not give a poor person collecting the tithe at the threshing floor less than half a kav of wheat or a kav of barley. You must also go to Jerusalem with the second tithe of the first and second years that you have delayed bringing, and make the required declaration: “I have removed the holy produce from my house…,” as is specified in the passage beginning “When you have finished taking all the tithes.” 5		וְאָֽכְלוּ וְשָׂבֵעוּ. תֵּן לָהֶם כְּדֵי שָׂבְעָן, מִכָּאן אָמְרוּ אֵין פּוֹחֲתִין לֶעָנִי בַּגֹּרֶן וְכוּ' (ספרי קי). וְאַתָּה הוֹלֵךְ לִירוּשָׁלַיִם בַּמַּעֲשֵׂר שֶׁל שָׁנָה רִאשׁוֹנָה וּשְׁנִיָּה שֶׁהִשְׁהֵיתָ, וּמִתְוַדֶּה "בִּעַרְתִּי הַקֹּדֶשׁ מִן הַבַּיִת" כְּמוֹ שֶׁמְּפֹרָשׁ בְּכִי תְכַלֶּה לַעְשֵׂר (דברים כ"ו):

Footnotes

2 Kings 19:26.

Numbers 18:26.

ibid. v. 31.

Pe’ah 8:5.

Deuteronomy 26:12-15.

Second Portion

Devarim (Deuteronomy) Chapter 15

1You must conduct a release of loans at the end of seven years.		אמִקֵּ֥ץ שֶֽׁבַע־שָׁנִ֖ים תַּֽעֲשֶׂ֥ה שְׁמִטָּֽה:
מִקֵּץ שֶֽׁבַע־שָׁנִים - At the end of seven years. I might think that this means seven years from each and every loan. Scripture therefore states: “the seventh year is approaching.” 1 If you say seven years is given for each loan, how can it be approaching already at the time of the loan? You thus learn that “seven years” means those of the sabbatical-year cycle.		מִקֵּץ שֶֽׁבַע־שָׁנִים. יָכוֹל שֶׁבַע שָׁנִים לְכָל מִלְוָה וּמִלְוָה, תַּלְמוּד לוֹמָר "קָרְבָה שְׁנַת הַשֶּׁבַע", וְאִם אַתָּה אוֹמֵר שֶׁבַע שָׁנִים לְכָל מִלְוָה וּמִלְוָה, לְהַלְוָאוֹת כָּל אֶחָד וְאֶחָד, הֵיאַךְ הִיא קְרֵבָה? הָא לָמַדְתָּ שֶׁבַע שָׁנִים לְמִנְיַן הַשְּׁמִטָּה (ספרי):
2This is the type of release: every creditor must relinquish whatever money he lent his fellow. He may not exact repayment from his fellow or his brother, for God has proclaimed a release in honor of God.		בוְזֶה֘ דְּבַ֣ר הַשְּׁמִטָּה֒ שָׁמ֗וֹט כָּל־בַּ֨עַל֙ מַשֵּׁ֣ה יָד֔וֹ אֲשֶׁ֥ר יַשֶּׁ֖ה בְּרֵעֵ֑הוּ לֹֽא־יִגֹּ֤שׂ אֶת־רֵעֵ֨הוּ֙ וְאֶת־אָחִ֔יו כִּֽי־קָרָ֥א שְׁמִטָּ֖ה לַֽיהֹוָֽה:
שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ - means: relinquish the hand (i.e., claim) of every creditor.		שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ. שָׁמוֹט אֶת יָדוֹ שֶׁל כָּל בַּעַל מַשֶּׁה:
3You may exact repayment from a gentile, but you must relinquish whatever your brother owes you.		גאֶת־הַנָּכְרִ֖י תִּגֹּ֑שׂ וַֽאֲשֶׁ֨ר יִֽהְיֶ֥ה לְךָ֛ אֶת־אָחִ֖יךָ תַּשְׁמֵ֥ט יָדֶֽךָ:
אֶת־הַנָּכְרִי תִּגֹּשׂ - You may exact repayment from a gentile. This is an active commandment.		אֶת־הַנָּכְרִי תִּגֹּשׂ. זוֹ מִצְוַת עֲשֵׂה (שם):
4However, there will be no destitute people among you, inasmuch as God will bless you in the land that God, your God, is giving you to possess as an inheritance—		דאֶ֕פֶס כִּ֛י לֹ֥א יִֽהְיֶה־בְּךָ֖ אֶבְי֑וֹן כִּֽי־בָרֵ֤ךְ יְבָֽרֶכְךָ֙ יְהֹוָ֔ה בָּאָ֕רֶץ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵֽן־לְךָ֥ נַֽחֲלָ֖ה לְרִשְׁתָּֽהּ:
אֶפֶס כִּי לֹא יִֽהְיֶה־בְּךָ אֶבְיוֹן - However, there will be no destitute people among you - yet elsewhere it says: “for there will never cease to be destitute people”! 2 However, the explanation is: when you fulfill the will of the Omnipresent, the destitute will be among others but not among you, but when you do not fulfill the will of the Omnipresent, the destitute will be among you.		אֶפֶס כִּי לֹא יִֽהְיֶה־בְּךָ אֶבְיוֹן. וּלְהַלָּן הוּא אוֹמֵר "כִּי לֹא יֶחְדַּל אֶבְיוֹן"? אֶלָּא בִּזְמַן שֶׁאַתֶּם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם אֶבְיוֹנִים בַּאֲחֵרִים וְלֹא בָכֶם, וּכְשֶׁאֵין אַתֶּם עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם אֶבְיוֹנִים בָּכֶם:
אֶבְיוֹן - Destitute - is poorer than simply עָנִי “poor.” The term אֶבְיוֹן means that he desires everything, i.e., he lacks even basic means of sustenance.		אֶבְיוֹן. דַּל מֵעָנִי, וּלְשׁוֹן אֶבְיוֹן שֶׁהוּא תָּאֵב לְכָל דָּבָר (עי' ויקרא רבה ל"ד):
5provided that you hearken to the voice of God, your God, by safeguarding all the commandments that I am commanding you today, i.e., studying the Torah’s instructions and then performing them.		הרַ֚ק אִם־שָׁמ֣וֹעַ תִּשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֣ה אֱלֹהֶ֑יךָ לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ אֶת־כָּל־הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
רַק אִם־שָׁמוֹעַ תִּשְׁמַע - Provided that you hearken - then, the promise “there will be no destitute people among you” will be realized.		רַק אִם־שָׁמוֹעַ תִּשְׁמַע. אָז לא יהיה בך אביון:
שָׁמוֹעַ תִּשְׁמַע - The double expression indicates: He who hearkens even a little will be given the opportunity to hearken much more.		שָׁמוֹעַ תִּשְׁמַע. שָׁמַע קִמְעָא מַשְׁמִיעִין אוֹתוֹ הַרְבֵּה (ספרי):
6For God, your God, has blessed you, as He spoke concerning you. You will lend money to many nations, and you will not borrow money. You will rule over many nations, and they will not rule over you.		וכִּֽי־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ בֵּֽרַכְךָ֔ כַּֽאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְהַֽעֲבַטְתָּ֞ גּוֹיִ֣ם רַבִּ֗ים וְאַתָּה֙ לֹ֣א תַֽעֲבֹ֔ט וּמָֽשַׁלְתָּ֙ בְּגוֹיִ֣ם רַבִּ֔ים וּבְךָ֖ לֹ֥א יִמְשֹֽׁלוּ:
כַּֽאֲשֶׁר דִּבֶּר־לָךְ - As he spoke concerning you. And where did He speak this? “You will be blessed in the city….” 3		כַּֽאֲשֶׁר דִּבֶּר־לָךְ. וְהֵיכָן דִּבֵּר? (דברים כ"ח) בָּרוּךְ אַתָּה בָּעִיר (ספרי):
וְהַֽעֲבַטְתָּ - You will lend. Whenever “lending” is used referring to the lender, the hif’il (causative) form is used, as in וְהִלְוִיתָ, וְהַעֲבַטְתָּ. However, had it said וְעָבַטְתָּ (the simple form), it would refer to the borrower, similar to וְלָוִיתָ “you will borrow.”		וְהַֽעֲבַטְתָּ. כָּל לְשׁוֹן הַלְוָאָה כְּשֶׁנּוֹפֵל עַל הַמַּלְוֶה נוֹפֵל בִּלְשׁוֹן מַפְעִיל, כְּגוֹן וְהִלְוִיתָ, וְהַעֲבַטְתָּ. וְאִם הָיָה אוֹמֵר וְעָבַטְתָּ הָיָה נוֹפֵל עַל הַלֹּוֶה, כְּמוֹ וְלָוִיתָ:
וְהַֽעֲבַטְתָּ גּוֹיִם - You will lend to [many] nations. I might think that this means you will borrow from one in order to lend to another; Scripture therefore states: “and you will not borrow.”		וְהַֽעֲבַטְתָּ גּוֹיִם. יָכוֹל שֶׁתְּהֵא לֹוֶה מִזֶּה וּמַלְוֶה לָזֶה, תַּלְמוּד לוֹמָר "וְאַתָּה לֹא תַעֲבֹט":
וּמָֽשַׁלְתָּ בְּגוֹיִם רַבִּים - You will rule over many nations. I might think that other nations will in turn rule over you; Scripture therefore states: “and they will not rule over you.”		וּמָֽשַׁלְתָּ בְּגוֹיִם רַבִּים. יָכוֹל גוֹיִם אֲחֵרִים מוֹשְׁלִים עָלֶיךָ, תַּלְמוּד לוֹמָר "וּבְךָ לֹא יִמְשֹׁלוּ" (שם):
7If there will be among you a destitute person among one of your brothers in your locale, in your land that God, your God, is giving you, you must not harden your heart. You must not close your hand to the destitute, your brother.		זכִּי־יִֽהְיֶה֩ בְךָ֨ אֶבְי֜וֹן מֵֽאַחַ֤ד אַחֶ֨יךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ בְּאַ֨רְצְךָ֔ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹ֧א תְאַמֵּ֣ץ אֶת־לְבָֽבְךָ֗ וְלֹ֤א תִקְפֹּץ֙ אֶת־יָ֣דְךָ֔ מֵֽאָחִ֖יךָ הָֽאֶבְיֽוֹן:
כִּי־יִֽהְיֶה בְךָ אֶבְיוֹן - If there will be among you a destitute person. This wording implies that whoever is more wanting takes priority.		כִּי־יִֽהְיֶה בְךָ אֶבְיוֹן. הַתָּאֵב תָּאֵב קוֹדֵם:
מֵֽאַחַד אַחֶיךָ - Among one of your brothers. Your paternal brother takes priority over your maternal brother.		מֵֽאַחַד אַחֶיךָ. אָחִיךָ מֵאָבִיךָ קוֹדֵם לְאָחִיךָ מֵאִמְּךָ:
שְׁעָרֶיךָ - (lit.) Your gates. The poor of your city take priority over the poor of another city.		שְׁעָרֶיךָ. עֲנִיֵּי עִירְךָ קוֹדְמִים לַעֲנִיֵּי עִיר אַחֶרֶת:
לֹא תְאַמֵּץ - You must not harden. Since there is a type of person who agonizes over whether to give or not to give, it says: “You must not harden.” Since there is a type of person who opens his hand but reconsiders and closes it, it says: “you must not close your hand.”		לֹא תְאַמֵּץ. יֵשׁ לְךָ אָדָם שֶׁמִּצְטַעֵר אִם יִתֵּן אִם לֹא יִתֵּן, לְכָךְ נֶאֱמַר "לֹא תְאַמֵּץ". יֵשׁ לְךָ שֶׁפּוֹשֵׁט אֶת יָדוֹ וְקוֹפְצָהּ, לְכָךְ נֶאֱמַר "לֹא תִקְפֹּץ" (שם):
מֵֽאָחִיךָ הָֽאֶבְיֽוֹן - To the destitute, your brother. If you do not give him, you will eventually become the brother of the destitute in poverty.		מֵֽאָחִיךָ הָֽאֶבְיֽוֹן. אִם לֹא תִתֵּן לוֹ, סוֹפְךָ לִהְיוֹת אָחִיו שֶׁל אֶבְיוֹן (שם):
8Rather, you must open your hand for him or lend him enough for his needs, whatever he is lacking.		חכִּֽי־פָתֹ֧חַ תִּפְתַּ֛ח אֶת־יָֽדְךָ֖ ל֑וֹ וְהַֽעֲבֵט֙ תַּֽעֲבִיטֶ֔נּוּ דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ:
פָתֹחַ תִּפְתַּח - You must open - The double expression indicates that one must open his heart and hand to the same degree even when giving many times.		פָתֹחַ תִּפְתַּח. אֲפִלּוּ כַמָּה פְעָמִים:
כִּֽי־פָתֹחַ תִּפְתַּח - כִּי here is used to mean “rather.”		כִּֽי־פָתֹחַ תִּפְתַּח. הֲרֵי כִי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא:
וְהַֽעֲבֵט תַּֽעֲבִיטֶנּוּ - Or lend him - i.e., if he does not want to accept money as a gift, give it to him as a loan.		וְהַֽעֲבֵט תַּֽעֲבִיטֶנּוּ. אִם לֹא רָצָה בְמַתָּנָה תֵּן לוֹ בְּהַלְוָאָה (עי' שם; כתובות ס"ז):
דֵּי מַחְסֹרוֹ - Enough for his needs - but you are not commanded to make him wealthy.		דֵּי מַחְסֹרוֹ. וְאִי אַתָּה מְצֻוֶּה לְהַעֲשִׁירוֹ:
אֲשֶׁר יֶחְסַר לוֹ - Whatever he is lacking - i.e., even a horse to ride on and a servant to run in front of him, if he had been previously accustomed to them.		אֲשֶׁר יֶחְסַר לוֹ. אֲפִלּוּ סוּס לִרְכֹּב עָלָיו וְעֶבֶד לָרוּץ לְפָנָיו (שם):
לוֹ - (lit.) For him. This refers to a wife, as it says regarding Eve’s creation: “I will make a compatible helper for him.” 4		לוֹ. זוֹ אִשָּׁה וְכֵן הוּא אוֹמֵר (בראשית ב') אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ (ספרי):
9Beware lest there be an unfaithful thought in your heart, saying, ‘The seventh year, the year of release, is approaching,’ and you begrudge your destitute brother and not give him a loan, for he will cry out to God against you, and it will be accounted as a sin for you.		טהִשָּׁ֣מֶר לְךָ֡ פֶּן־יִֽהְיֶ֣ה דָבָר֩ עִם־לְבָבְךָ֨ בְלִיַּ֜עַל לֵאמֹ֗ר קָֽרְבָ֣ה שְׁנַת־הַשֶּׁ֘בַע֘ שְׁנַ֣ת הַשְּׁמִטָּה֒ וְרָעָ֣ה עֵֽינְךָ֗ בְּאָחִ֨יךָ֙ הָֽאֶבְי֔וֹן וְלֹ֥א תִתֵּ֖ן ל֑וֹ וְקָרָ֤א עָלֶ֨יךָ֙ אֶל־יְהֹוָ֔ה וְהָיָ֥ה בְךָ֖ חֵֽטְא:
וְקָרָא עָלֶיךָ - He will cry out against you. I might think that this is a command. Scripture therefore states: וְלֹא יִקְרָא “that he not cry out.” 5		וְקָרָא עָלֶיךָ. יָכוֹל מִצְוָה, תַּלְמוּד לוֹמָר וְלֹא יִקְרָא:
וְהָיָה בְךָ חֵֽטְא - And it will be accounted as a sin for you - in any case, even if he does not cry out. If so, why does it say: “he will cry out against you”? Because I punish more quickly if the sufferer cries out to Me than if he does not cry out.		וְהָיָה בְךָ חֵֽטְא. מִכָּל מָקוֹם, אֲפִלּוּ לֹא יִקְרָא. אִם כֵּן לָמָּה נֶאֱמַר "וְקָרָא עָלֶיךָ"? מְמַהֵר אֲנִי לִפָּרַע עַל יְדֵי הַקּוֹרֵא יוֹתֵר מִמִּי שֶׁאֵינוֹ קוֹרֵא (שם):
10Rather, you must give him a loan. Your heart must not be aggrieved when you give to him, for as soon as you promise to give, God, your God, will bless you in all your work and in all your endeavors on account of this word.		ינָת֤וֹן תִּתֵּן֙ ל֔וֹ וְלֹֽא־יֵרַ֥ע לְבָֽבְךָ֖ בְּתִתְּךָ֣ ל֑וֹ כִּ֞י בִּגְלַ֣ל \| הַדָּבָ֣ר הַזֶּ֗ה יְבָֽרֶכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־מַֽעֲשֶׂ֔ךָ וּבְכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ:
נָתוֹן תִּתֵּן לוֹ - You must give him - The double expression indicates that one must give even a hundred times, if necessary.		נָתוֹן תִּתֵּן לוֹ. אֲפִלּוּ מֵאָה פְעָמִים:
לוֹ - Him - i.e., you should optimally give in private, between him and you, to avoid embarrassing him.		לוֹ. בֵּינוֹ וּבֵינְךָ:
כִּי בִּגְלַל הַדָּבָר - For on account of [this] word - i.e., even if you only said that you will give, you will receive the reward for stating your intention, as well as the reward for the act.		כִּי בִּגְלַל הַדָּבָר. אֲפִלּוּ אָמַרְתָּ לִתֵּן, אַתָּה נוֹטֵל שְׂכַר הָאֲמִירָה עִם שְׂכַר הַמַּעֲשֶׂה (שם):
11For there will never cease to be destitute people in the land. Therefore, I command you, saying, ‘You must open your hand to your brother, whether poor or destitute, in your land.’		יאכִּ֛י לֹֽא־יֶחְדַּ֥ל אֶבְי֖וֹן מִקֶּ֣רֶב הָאָ֑רֶץ עַל־כֵּ֞ן אָֽנֹכִ֤י מְצַוְּךָ֙ לֵאמֹ֔ר פָּ֠תֹ֠חַ תִּפְתַּ֨ח אֶת־יָֽדְךָ֜ לְאָחִ֧יךָ לַּֽעֲנִיֶּ֛ךָ וּלְאֶבְיֹֽנְךָ֖ בְּאַרְצֶֽךָ:
עַל־כֵּן - Therefore - i.e., because of this.		עַל־כֵּן. מִפְּנֵי כֵן:
לֵאמֹר - Saying - i.e., I am giving you advice for your own good.		לֵאמֹר. עֵצָה לְטוֹבָתְךָ אֲנִי מַשִּׂיאֲךָ:
לְאָחִיךָ לַּֽעֲנִיֶּךָ - To your brother, (lit.) to your poor one - means: To which brother? To the poor one.		לְאָחִיךָ לַּֽעֲנִיֶּךָ. לְאֵיזֶה אָח? לֶעָנִי:
לַּֽעֲנִיֶּךָ - (lit.) to your poor one. לַעֲנִיֶּךָ written with one י refers to one poor person, whereas עֲנִיֶּיךָ with two י’s refers to two or more poor people.		לַּֽעֲנִיֶּךָ. בְּיוֹ"ד אֶחָד — לְשׁוֹן עָנִי אֶחָד הוּא, אֲבָל עֲנִיֶּיךָ בִשְׁנֵי יוֹדִי"ן — שְׁנֵי עֲנִיִּים:
12If your brother, a Hebrew man, is indentured to you, or a Hebrew woman, he must serve you six years; you must send him forth free from you in the seventh year.		יבכִּֽי־יִמָּכֵ֨ר לְךָ֜ אָחִ֣יךָ הָֽעִבְרִ֗י א֚וֹ הָֽעִבְרִיָּ֔ה וַֽעֲבָֽדְךָ֖ שֵׁ֣שׁ שָׁנִ֑ים וּבַשָּׁנָה֙ הַשְּׁבִיעִ֔ת תְּשַׁלְּחֶ֥נּוּ חָפְשִׁ֖י מֵֽעִמָּֽךְ:
כִּֽי־יִמָּכֵר לְךָ - If he is indentured to you - i.e., by others. The verse is speaking about one who was indentured by the court for his theft. But does it not already say: “If you buy a Hebrew bondman,” 6 and Scripture there is also speaking about a bondman indentured by the court? It is only repeated because of two details that are added here. Firstly, it is written: “or a Hebrew woman,” teaching us that a Hebrew bondwoman also leaves service after six years. This does not refer to a woman indentured by the court, for a woman is not indentured for her theft, as it says: “he must be indentured for his theft (בִּגְנֵבָתוֹ),” 7 and not she for her theft (בִּגְנֵבָתָהּ); rather, Scripture is speaking about a minor girl whose father indentured her, and it teaches us here that if six years elapsed before she produced signs of puberty, she leaves service then. A further new detail added here is: הַעֲנֵיק תַּעֲנִיק “You must provide him with a gift.” 8		כִּֽי־יִמָּכֵר לְךָ. עַל יְדֵי אֲחֵרִים, בִּמְכָרוּהוּ בֵּית דִּין בִּגְנֵבָתוֹ הַכָּתוּב מְדַבֵּר; וַהֲרֵי כְבָר נֶאֱמַר "כִּי תִקְנֶה עֶבֶד עִבְרִי" וּבִמְכָרוּהוּ בֵית דִּין הַכָּתוּב מְדַבֵּר? אֶלָּא מִפְּנֵי שְׁנֵי דְבָרִים שֶׁנִּתְחַדְּשׁוּ כָּאן, אֶחָד שֶׁכָּתוּב או העבריה אַף הִיא תֵצֵא בְּשֵׁשׁ. וְלֹא שֶׁמְּכָרוּהָ בֵית דִּין, שֶׁאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ, שֶׁנֶּאֱמַר "בִּגְנֵבָתוֹ" וְלֹא "בִגְנֵבָתָהּ" – אֶלָּא בִקְטַנָּה שֶׁמְּכָרָהּ אָבִיהָ, וְלִמֵּד כָּאן שֶׁאִם יָצְאוּ שֵׁשׁ שָׁנִים קֹדֶם שֶׁתָּבִיא סִימָנִין תֵּצֵא, וְעוֹד חִדֵּשׁ כָּאן העניק תעניק:
13When you send him forth free from you, you must not send him forth empty-handed.		יגוְכִֽי־תְשַׁלְּחֶ֥נּוּ חָפְשִׁ֖י מֵֽעִמָּ֑ךְ לֹ֥א תְשַׁלְּחֶ֖נּוּ רֵיקָֽם:
14You must provide him with a gift from your flock, from your threshing floor, or from your vat, with which God, your God, has blessed you.		ידהַֽעֲנֵ֤יק תַּֽעֲנִיק֙ ל֔וֹ מִצֹּ֣אנְךָ֔ וּמִגָּרְנְךָ֖ וּמִיִּקְבֶ֑ךָ אֲשֶׁ֧ר בֵּֽרַכְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ תִּתֶּן־לֽוֹ:
הַֽעֲנֵיק תַּֽעֲנִיק - הַעֲנֵיק תַּעֲנִיק - is a term denoting an ornament that is sizeable and conspicuous, i.e., give him a gift through which it can be recognized that you treated him well. Some explain it as related to “placing on his neck.”		הַֽעֲנֵיק תַּֽעֲנִיק. לְשׁוֹן עֲדִי בַּגֹּבַהּ וּבְמַרְאִית הָעַיִן, דָּבָר שֶׁיְּהֵא נִכָּר שֶׁהֱטִיבוֹתָ לוֹ; וְיֵשׁ מְפָרְשִׁים לְשׁוֹן הַטְעָנָה עַל צַוָּארוֹ:
מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ - From your flock, from your threshing floor, or from your vat. Had it written just this, I might think that only these species are included. Scripture therefore states: “with which He has blessed you,” i.e., from all that your Creator has blessed you. If so, why are these species specifically mentioned? To teach us that just as these are unique in that they fall into the category of blessing, i.e., they replenish themselves on their own, the same applies to any items that fall into the category of blessing. Mules are thus excluded, since they do not reproduce. In Tractate Kidushin, 9 our rabbis derived the amount he must give him from each species by means of a verbal analogy (גְּזֵרָה שָׁוָה).		מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ. יָכוֹל אֵין לִי אֶלָּא אֵלּוּ בִּלְבַד, תַּלְמוּד לוֹמָר אשר ברכך – מִכָּל מַה שֶּׁבֵּרַכְךָ בּוֹרַאֲךָ. וְלָמָּה נֶאֶמְרוּ אֵלּוּ? מָה אֵלּוּ מְיֻחָדִים שֶׁהֵם בִּכְלַל בְּרָכָה אַף כָּל שֶׁהוּא בִּכְלַל בְּרָכָה, יָצְאוּ פְּרָדוֹת; וְלָמְדוּ רַבּוֹתֵינוּ בְמַסֶּכֶת קִדּוּשִׁין (דף י"ז) בִּגְזֵרָה שָׁוָה כַּמָּה נוֹתֵן לוֹ מִכָּל מִין וָמִין:
15You must recall that you were a slave in Egypt, and that God, your God, redeemed you. Therefore, I am commanding you today this thing.		טווְזָֽכַרְתָּ֗ כִּ֣י עֶ֤בֶד הָיִ֨יתָ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּפְדְּךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ עַל־כֵּ֞ן אָֽנֹכִ֧י מְצַוְּךָ֛ אֶת־הַדָּבָ֥ר הַזֶּ֖ה הַיּֽוֹם:
וְזָֽכַרְתָּ כִּי עֶבֶד הָיִיתָ - You must recall that you were a slave - and I gave you gifts repeatedly, first with the spoil of Egypt and then with the spoil of the Sea of Reeds; so you, too, must repeatedly give him gifts.		וְזָֽכַרְתָּ כִּי עֶבֶד הָיִיתָ. וְהֶעֱנַקְתִּי וְשָׁנִיתִי לְךָ מִבִּזַּת מִצְרַיִם וּבִזַּת הַיָּם, אַף אַתָּה הַעֲנֵק וּשְׁנֵה לוֹ (ספרי):
16If he says to you, ‘I will not leave you,’ because he loves you and your household, for it is good for him with you,		טזוְהָיָה֙ כִּֽי־יֹאמַ֣ר אֵלֶ֔יךָ לֹ֥א אֵצֵ֖א מֵֽעִמָּ֑ךְ כִּ֤י אֲהֵֽבְךָ֙ וְאֶת־בֵּיתֶ֔ךָ כִּי־ט֥וֹב ל֖וֹ עִמָּֽךְ:
17you must take an awl and put it through his earlobe and into the door, and he will be a bondman to you until the Jubilee year. You must also do the same for your bondwoman.		יזוְלָֽקַחְתָּ֣ אֶת־הַמַּרְצֵ֗עַ וְנָֽתַתָּ֤ה בְאָזְנוֹ֙ וּבַדֶּ֔לֶת וְהָיָ֥ה לְךָ֖ עֶ֣בֶד עוֹלָ֑ם וְאַ֥ף לַֽאֲמָֽתְךָ֖ תַּֽעֲשֶׂה־כֵּֽן:
עֶבֶד עוֹלָם - (lit.) A servant forever. I might think that this means literally forever. Scripture therefore states regarding the Jubilee year: “each of you must return to his landed property, and each of you must return to his family.” 10 You thus learn that this refers only until the end of the Jubilee cycle, which is termed “forever.”		עֶבֶד עוֹלָם. יָכוֹל כְּמַשְׁמָעוֹ, תַּלְמוּד לוֹמָר "וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשֻׁבוּ" (ויקרא כ"ה), הָא לָמַדְתָּ שֶׁאֵין זֶה אֶלָּא עוֹלָמוֹ שֶׁל יוֹבֵל (מכילתא שמות כ"א):
וְאַף לַֽאֲמָֽתְךָ תַּֽעֲשֶׂה־כֵּֽן - You must also do the same for your bondwoman - i.e., give her gifts. I might think that Scripture equates her to the bondman also regarding piercing the ear. Scripture therefore states: וְאִם אָמֹר יֹאמַר הָעֶבֶד. “But if the bondman says… His master must then pierce his earlobe…” 11 – a bondman’s ear is pierced, but a bondwoman’s ear is not pierced.		וְאַף לַֽאֲמָֽתְךָ תַּֽעֲשֶׂה־כֵּֽן. הַעֲנֵק לָהּ; יָכוֹל אַף לִרְצִיעָה הִשְׁוָה הַכָּתוּב אוֹתָהּ, תַּלְמוּד לוֹמָר (שמות כ"א) "וְאִם אָמֹר יֹאמַר הָעֶבֶד" – עֶבֶד נִרְצָע וְאֵין אָמָה נִרְצַעַת (ספרי):
18You should not be troubled when you send him away from you free, because for six years he served you twice as much as a hired servant. God, your God, will bless you in all that you do.		יחלֹֽא־יִקְשֶׁ֣ה בְעֵינֶ֗ךָ בְּשַׁלֵּֽחֲךָ֙ אֹת֤וֹ חָפְשִׁי֙ מֵֽעִמָּ֔ךְ כִּ֗י מִשְׁנֶה֙ שְׂכַ֣ר שָׂכִ֔יר עֲבָֽדְךָ֖ שֵׁ֣שׁ שָׁנִ֑ים וּבֵֽרַכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל אֲשֶׁ֥ר תַּֽעֲשֶֽׂה:
כִּי מִשְׁנֶה שְׂכַר שָׂכִיר - For twice as much as a hired servant. From here, our sages derived that a Hebrew bondman works both day and night, which is double the work of a daily hired worker. What is his night work? His master gives him a Canaanite bondwoman as a wife and her children thus conceived belong to the master.		כִּי מִשְׁנֶה שְׂכַר שָׂכִיר. מִכָּאן אָמְרוּ עֶבֶד עִבְרִי עוֹבֵד בֵּין בַּיּוֹם וּבֵין בַּלַּיְלָה, וְזֶהוּ כִפְלַיִם שֶׁבַּעֲבוֹדַת שְׂכִירֵי יוֹם. וּמַהוּ עֲבוֹדָתוֹ בַלַּיְלָה? רַבּוֹ מוֹסֵר לוֹ שִׁפְחָה כְנַעֲנִית וְהַוְּלָדוֹת לָאָדוֹן (ספרי):

Footnotes

ibid. 22:2.

Exodus 21:5-6.

Third Portion

Devarim (Deuteronomy) Chapter 15

19You must consecrate every firstborn male that is born of your herd or flock to God, your God. You must not work the field with the firstborn of your work-bull. You must not shear the firstborn of your flock.		יטכָּל־הַבְּכ֡וֹר אֲשֶׁר֩ יִוָּלֵ֨ד בִּבְקָֽרְךָ֤ וּבְצֹֽאנְךָ֙ הַזָּכָ֔ר תַּקְדִּ֖ישׁ לַֽיהֹוָ֣ה אֱלֹהֶ֑יךָ לֹ֤א תַֽעֲבֹד֙ בִּבְכֹ֣ר שׁוֹרֶ֔ךָ וְלֹ֥א תָגֹ֖ז בְּכ֥וֹר צֹאנֶֽךָ:
כָּל־הַבְּכוֹר תַּקְדִּישׁ - You must consecrate every firstborn - but elsewhere it says: “no man may consecrate a firstborn animal,” as it is written, “no man may consecrate a firstborn animal.” 1 How is this reconciled? That verse means that he may not consecrate it as any other sacrifice, and here it teaches us that although it is sanctified at birth, there is an obligation to say: “You are sanctified as a firstborn!” Another explanation: You cannot say: “consecrate it,” for it already states: “do not consecrate”; and you cannot say: “do not consecrate it,” for it already states: “consecrate.” How is this reconciled? You can consecrate it by consecrating its value, i.e., donating to the Temple Treasury the value of the gratification it brings you.		כָּל־הַבְּכוֹר תַּקְדִּישׁ. וּבְמָקוֹם אַחֵר (ויקרא כ"ז) הוּא אוֹמֵר "לֹא יַקְדִּישׁ אִישׁ אֹתוֹ", הָא כֵיצַד? אֵינוֹ מַקְדִּישׁוֹ לְקָרְבָּן אַחֵר; וְכָאן לִמֵּד שֶׁמִּצְוָה לוֹמַר הֲרֵי אַתָּה קָדוֹשׁ לִבְכוֹרָה. דָּבָר אַחֵר — אִי אֶפְשָׁר לוֹמַר "תַּקְדִּישׁ", שֶׁכְּבָר נֶאֱמַר "לֹא יַקְדִּישׁ", וְאִי אֶפְשָׁר לוֹמַר "לֹא יַקְדִּישׁ", שֶׁהֲרֵי כְבָר נֶאֱמַר "תַּקְדִּישׁ", הָא כֵיצַד? מַקְדִּישׁוֹ אַתָּה הֶקְדֵּשׁ עִלּוּי וְנוֹתֵן לַהֶקְדֵּשׁ כְּפִי טוֹבַת הֲנָאָה שֶׁבּוֹ (ערכין כ"ט):
לֹא תַֽעֲבֹד בבכור שׁוֹרֶךָ וְלֹא תָגֹז וגו' - You must not work with the firstborn of your work-bull; you must not shear. Our sages 2 learned that the reverse – to shear a firstborn work-bull or work with a firstborn sheep – is also forbidden, but Scripture speaks of common practices.		לֹא תַֽעֲבֹד בבכור שׁוֹרֶךָ וְלֹא תָגֹז וגו'. אַף הַחִלּוּף לָמְדוּ רַבּוֹתֵינוּ שֶׁאָסוּר, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה (בכורות כ"ה):
20You must eat it before God, your God, within the place that God will choose—you and your household—year by year.		כלִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֤יךָ תֹֽאכְלֶ֨נּוּ֙ שָׁנָ֣ה בְשָׁנָ֔ה בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה אַתָּ֖ה וּבֵיתֶֽךָ:
לִפְנֵי ה' אֱלֹהֶיךָ תֹֽאכְלֶנּוּ - You must eat it before God, your God. This is addressed to the priest, for we already know that the firstborn, whether perfect or blemished, is one of the priestly entitlements, as it says: “Their flesh will be yours….” 3		לִפְנֵי ה' אֱלֹהֶיךָ תֹֽאכְלֶנּוּ. לַכֹּהֵן הוּא אוֹמֵר, שֶׁכְּבָר מָצִינוּ שֶׁהוּא מִמַּתְּנוֹת כְּהֻנָּה אֶחָד תָּם וְאֶחָד בַּעַל מוּם, שֶׁנֶּאֱמַר (במדבר י"ח) וּבְשָׂרָם יִהְיֶה לָּךְ וְגוֹ' (בכ' כ"ח):
שָׁנָה בְשָׁנָה - Year by year. From here we learn that we do not delay its offering longer than the end of its first year. I might then think that it becomes disqualified for sacrifice once its first year has passed. This cannot be, for it has already been compared to the second tithe, as it says: “You must eat the tithe of your grain, wine, and oil, as well as the firstborn of your cattle and of your flocks, before God, your God.” 4 Just as the second tithe does not become unfit if left from one year to the next, so, too, a firstborn does not become unfit. However, it should optimally be eaten within its first year.		שָׁנָה בְשָׁנָה. מִכָּאן שֶׁאֵין מַשְׁהִין אוֹתוֹ יוֹתֵר עַל שְׁנָתוֹ; יָכוֹל יְהֵא פָּסוּל מִשֶּׁעָבְרָה שְׁנָתוֹ, כְּבָר הֻקַּשׁ לְמַעֲשֵׂר, שֶׁנֶּאֱמַר (דברים י"ד) וְאָכַלְתָּ לִפְנֵי ה' אֱלֹהֶיךָ מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ, מַה מַּעֲשֵׂר שֵׁנִי אֵינוֹ נִפְסָל מִשָּׁנָה לַחֲבֶרְתָּהּ אַף בְּכוֹר אֵינוֹ נִפְסָל, אֶלָּא שֶׁמִּצְוָה תּוֹךְ שְׁנָתוֹ (בכ' כ"ז):
שָׁנָה בְשָׁנָה - (lit.) A year in a year - i.e., if one slaughtered it at the end of its first year, he may eat it that day and one day of the next year. We thus learn that a firstborn sacrifice may be eaten during the two days and one intervening night after it is slaughtered.		שָׁנָה בְשָׁנָה. אִם שְׁחָטוֹ בְּסוֹף שְׁנָתוֹ אוֹכְלוֹ אוֹתוֹ הַיּוֹם וְיוֹם אֶחָד מִשָּׁנָה אַחֶרֶת, לִמֵּד שֶׁנֶּאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד (שם):
21If it be blemished—whether it be lame, blind, or suffering from any bad blemish—you must not sacrifice it to God, your God.		כאוְכִי־יִֽהְיֶ֨ה ב֜וֹ מ֗וּם פִּסֵּ֨חַ֙ א֣וֹ עִוֵּ֔ר כֹּ֖ל מ֣וּם רָ֑ע לֹ֣א תִזְבָּחֶ֔נּוּ לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
מוּם - A blemish - is a general statement;		מוּם. כְּלָל:
פִּסֵּחַ אוֹ עִוֵּר - lame or blind. is a qualification;.		פִּסֵּחַ אוֹ עִוֵּר. פְּרָט:
כֹּל מוּם רָע - any bad blemish. is again a general statement. Just as the qualification specifies a blemish that is exposed and does not regenerate, so, too, are included all blemishes that are exposed and do not regenerate.		כֹּל מוּם רָע. חָזַר וְכָלַל — מַה הַפְּרָט מְפֹרָשׁ מוּם הַגָּלוּי וְאֵינוֹ חוֹזֵר, אַף כָּל מוּם שֶׁבַּגָּלוּי וְאֵינוֹ חוֹזֵר (שם ל"ז):
22You may eat it in your cities, the ritually defiled people and the ritually undefiled people together, just like gazelle and deer.		כבבִּשְׁעָרֶ֖יךָ תֹּֽאכְלֶ֑נּוּ הַטָּמֵ֤א וְהַטָּהוֹר֙ יַחְדָּ֔ו כַּצְּבִ֖י וְכָֽאַיָּֽל:
23However, you must not consume its blood; you must spill it onto the ground like water.		כגרַ֥ק אֶת־דָּמ֖וֹ לֹ֣א תֹאכֵ֑ל עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
רַק אֶת־דָּמוֹ לֹא תֹאכֵל - However, you may not consume its blood. This prohibition is repeated so that you not say: Since this entire blemished firstborn animal is permitted although it is of a forbidden category – for despite being consecrated, it may be slaughtered and eaten outside the Temple without being redeemed – I might think that its blood also becomes permitted. Scripture therefore states: “However, you may not consume its blood.”		רַק אֶת־דָּמוֹ לֹא תֹאכֵל. שֶׁלֹּא תֹאמַר הוֹאִיל וְכֻלּוֹ הֶתֵּר הַבָּא מִכְּלַל אִסּוּר הוּא, שֶׁהֲרֵי קָדוֹשׁ וְנִשְׁחָט בַּחוּץ בְּלֹא פִדְיוֹן וְנֶאֱכָל, יָכוֹל יְהֵא אַף הַדָּם מֻתָּר, תַּלְמוּד לוֹמַר רק את דמו לא תאכל:

Footnotes

Fourth Portion

Devarim (Deuteronomy) Chapter 16

1Safeguard the month of ripening. You must offer up the Passover offering to God, your God, because God, your God, took you out of Egypt in the month of ripening, at night.		אשָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָֽאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה:
שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב - Safeguard the month of ripening - i.e., before it arrives, ensure that it will be capable of producing ripe barley, in order that you be able to offer up the omer grain-offering during that month, and if not, make the year a leap year.		שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב. מִקֹּדֶם בּוֹאוֹ שְׁמֹר שֶׁיְּהֵא רָאוּי לְאָבִיב – לְהַקְרִיב בּוֹ אֶת מִנְחַת הָעֹמֶר, וְאִם לָאו עַבֵּר אֶת הַשָּׁנָה (עי' סנהדרין י"א):
מִמִּצְרַיִם לָֽיְלָה - Of Egypt at night. But did they not leave during the daytime, as it says: “On the day following the Passover sacrifice, the Israelites left…”? 1 This is only stated because Pharaoh gave them permission to leave at night, as it says: “He called out for Moses and Aaron in the night….” 2		מִמִּצְרַיִם לָֽיְלָה. וַהֲלֹא בַּיּוֹם יָצְאוּ שֶׁנֶּאֱמַר (במדבר ל"ג) מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְנֵי יִשְׂרָאֵל וְגוֹ'? אֶלָּא לְפִי שֶׁבַּלַּיְלָה נָתַן לָהֶם פַּרְעֹה רְשׁוּת לָצֵאת, שֶׁנֶּאֱמַר (שמות י"ב) וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה וְגוֹ' (בראשית ט'):
2You must slaughter the Passover sacrifice to God, your God, from the flock, and a peace-offering of cattle, in the place to which God will choose to attach His Name.		בוְזָבַ֥חְתָּ פֶּ֛סַח לַֽיהֹוָ֥ה אֱלֹהֶ֖יךָ צֹ֣אן וּבָקָ֑ר בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחַ֣ר יְהֹוָ֔ה לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם:
וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן - You must slaughter the Passover sacrifice to God, your God, from the flock - as it says: “you may take it from the sheep or from the goats.” 3		וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן. שֶׁנֶּאֱמַר (שמות י"ב) מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:
וּבָקָר - And cattle - you must sacrifice as a festival offering (חֲגִיגָה), meaning that if a large group is registered for the Passover sacrifice, they should bring a festival offering along with it and eat it first, so that the Passover sacrifice be eaten in a state of satiety. Our sages also derived many other laws from this verse.		וּבָקָר. תִּזְבַּח לַחֲגִיגָה, שֶׁאִם נִמְנוּ עַל הַפֶּסַח חֲבוּרָה מְרֻבָּה, מְבִיאִים עִמּוֹ חֲגִיגָה כְּדֵי שֶׁיְּהֵא נֶאֱכָל עַל הַשֹּׂבַע (פסחים ס"ט); וְעוֹד לָמְדוּ רַבּוֹתֵינוּ דְּבָרִים הַרְבֵּה מִפָּסוּק זֶה:
3You must not eat it with leavened bread. For seven days thereafter you must eat matzos, the bread of affliction, because you went out of Egypt hastily, in order that you remember the day when you went out of Egypt all the days of your life.		גלֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָ֥יו מַצּ֖וֹת לֶ֣חֶם עֹ֑נִי כִּ֣י בְחִפָּז֗וֹן יָצָ֨אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לְמַ֣עַן תִּזְכֹּ֗ר אֶת־י֤וֹם צֵֽאתְךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ:
לֶחֶם עֹנִי - The bread of affliction - i.e., bread that reminds you of the affliction they suffered in Egypt.		לֶחֶם עֹנִי. לֶחֶם שֶׁמַּזְכִּיר אֶת הָעֹנִי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם (ספרי):
כִּי בְחִפָּזוֹן יָצָאתָ - Because you went out hastily - and the dough did not have time to rise, and this will serve to remind you of that event. The haste was not yours but the Egyptians’, as it says: “The Egyptians urged the people on, hurrying them out of the land.” 4		כִּי בְחִפָּזוֹן יָצָאתָ. וְלֹא הִסְפִּיק בָּצֵק לְהַחֲמִיץ וְזֶה יִהְיֶה לְךָ לְזִכָּרוֹן; וְחִפָּזוֹן לֹא שֶׁלְּךָ הָיָה אֶלָּא שֶׁל מִצְרַיִם, שֶׁכֵּן הוּא אוֹמֵר "וַתֶּחֱזַק מִצְרַיִם עַל הָעָם וְגוֹ'" (ספרי):
לְמַעַן תִּזְכֹּר - In order that you remember - through eating the Passover sacrifice and the matzah – “the day you left.”		לְמַעַן תִּזְכֹּר. עַל יְדֵי אֲכִילַת הַפֶּסַח וְהַמַּצָּה את יום צאתך:

Footnotes

Fifth Portion

Devarim (Deuteronomy) Chapter 16

4No leavening agents of yours may be seen throughout your domain for seven days. None of the meat that you must slaughter in the afternoon of the preceding day may remain overnight until the morning.		דוְלֹא־יֵֽרָאֶ֨ה לְךָ֥ שְׂאֹ֛ר בְּכָל־גְּבֻֽלְךָ֖ שִׁבְעַ֣ת יָמִ֑ים וְלֹֽא־יָלִ֣ין מִן־הַבָּשָׂ֗ר אֲשֶׁ֨ר תִּזְבַּ֥ח בָּעֶ֛רֶב בַּיּ֥וֹם הָֽרִאשׁ֖וֹן לַבֹּֽקֶר:
וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָֽרִאשׁוֹן לַבֹּֽקֶר - None of the meat that you must slaughter in the afternoon of the (lit.) first day may remain overnight until the morning. This is a prohibition not to leave over meat from the Passover sacrifice of later generations, for previously it had only been stated regarding the Passover sacrifice brought in Egypt. יוֹם הָרִאשׁוֹן stated here refers to 14 Nisan, the day before Passover, as you find such usage elsewhere: אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם “but on the previous day you must clear your houses of leavening agents.” 1 Because Scripture had finished discussing the Passover sacrifice and began in v. 3 to speak about the laws of the seven days of the festival, saying: “for seven days thereafter you must eat matzos,” “no leavening agents of yours may be seen throughout your domain for seven days,” it was necessary to specify about which sacrifice it is prohibiting, for had it written only: וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר “none of the meat that you must slaughter in the afternoon may remain overnight until the morning,” I would have said that peace-offerings slaughtered anytime during the seven days may not be left over until morning, and thus may only be eaten during that day and night. Therefore Scripture writes: בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן “in the afternoon of the previous day,” i.e., regarding the Passover sacrifice alone. Another explanation: Scripture is discussing the festival offering brought on 14 Nisan, and teaches us that, unlike the Passover sacrifice, it may be eaten for two days. Thus הָרִאשׁוֹן “the first day” stated here refers to the first day of the festival, and this is the meaning of the verse: The festival offering that you sacrifice in the afternoon may not remain overnight from the first day of the festival until the morning of the second day (16 Nisan), but must be eaten on the 14th and 15th. So it is taught in Tractate Pesachim. 2		וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָֽרִאשׁוֹן לַבֹּֽקֶר. אַזְהָרָה לַמּוֹתִיר בְּפֶסַח דּוֹרוֹת, לְפִי שֶׁלֹּא נֶאֱמַר אֶלָּא בְּפֶסַח מִצְרַיִם; וְיוֹם רִאשׁוֹן הָאָמוּר כָּאן הוּא י"ד בְּנִיסָן, כְּמָה דְּאַתְּ אָמַר "אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׂאוֹר מִבָּתֵּיכֶם" (שמות י"ב); וּלְפִי שֶׁנִּסְתַּלֵּק הַכָּתוּב מֵעִנְיָנוֹ שֶׁל פֶּסַח וְהִתְחִיל לְדַבֵּר בְּחֻקּוֹת שִׁבְעַת יָמִים, כְּגוֹן שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת, וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ, הֻצְרַךְ לְפָרֵשׁ בְּאֵיזוֹ זְבִיחָה הוּא מַזְהִיר, שֶׁאִם כָּתַב וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר הָיִיתִי אוֹמֵר שְׁלָמִים הַנִּשְׁחָטִים כָּל שִׁבְעָה כֻּלָּן בְּבַל תּוֹתִירוּ וְאֵינָן נֶאֱכָלִין אֶלָּא לְיוֹם וָלַיְלָה, לְכָךְ כָּתַב בערב ביום הראשון. דָּבָר אַחֵר בַּחֲגִיגַת י"ד הַכָּתוּב מְדַבֵּר, וְלִמֵּד עָלֶיהָ שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים, וְהָרִאשׁוֹן הָאָמוּר כָּאן בְּיוֹם טוֹב הָרִאשׁוֹן הַכָּתוּב מְדַבֵּר, וְכֵן מַשְׁמָעוּת הַמִּקְרָא – בְּשַׂר חֲגִיגָה אֲשֶׁר תִּזְבַּח בָּעֶרֶב לֹא יָלִין בְּיֹ"טֹ הָרִאשׁוֹן עַד בָּקְרוֹ שֶׁל שֵׁנִי, אֲבָל נֶאֱכֶלֶת הִיא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָׁה עָשָׂר, וְכָךְ הִיא שְׁנוּיָה בְמַסֶּכֶת פְּסָחִים (דף ע"א):
5You must not offer up the Passover offering within any of the other cities that God, your God, is giving you.		הלֹ֥א תוּכַ֖ל לִזְבֹּ֣חַ אֶת־הַפָּ֑סַח בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
6Rather, you must slaughter the Passover offering in the place to which God, your God, will choose to attach His Name, in the afternoon. You must eat it after the sun sets and burn it in the morning, the anniversary of the appointed time that God fixed for your departure from Egypt.		וכִּי אִם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְשַׁכֵּ֣ן שְׁמ֔וֹ שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח בָּעָ֑רֶב כְּב֣וֹא הַשֶּׁ֔מֶשׁ מוֹעֵ֖ד צֵֽאתְךָ֥ מִמִּצְרָֽיִם:
בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵֽאתְךָ מִמִּצְרָֽיִם - In the afternoon, after the sun sets, the time of your departure from Egypt. Three different times are stated here: בָּעֶרֶב “in the afternoon,” i.e., from six seasonal hours onwards – slaughter it; and כְּבוֹא הַשֶּׁמֶשׁ “after the sun sets” – eat it; and מוֹעֵד צֵאתְךָ “at the time of your departure from Egypt,” i.e., in the morning – you will later burn it, i.e., it has become “leftover” and must be taken out to the place designated for burning disqualified sacrifices.		בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵֽאתְךָ מִמִּצְרָֽיִם. הֲרֵי שְׁלֹשָׁה זְמַנִּים חֲלוּקִים, בָּעֶרֶב מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה זָבְחֵהוּ, וּכְבֹא הַשֶּׁמֶשׁ תֹּאכְלֵהוּ, וּמוֹעֵד צֵאתְךָ אַתָּה שׂוֹרְפֵהוּ, כְּלוֹמַר נַעֲשֶׂה נוֹתָר וְיֵצֵא לְבֵית הַשְּׂרֵפָה (ספרי; ברכות ט'):
7You must roast the Passover offering and eat it in the place that God, your God, will choose. You may leave and go home in the morning.		זוּבִשַּׁלְתָּ֙ וְאָ֣כַלְתָּ֔ בַּמָּק֕וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ וּפָנִ֣יתָ בַבֹּ֔קֶר וְהָֽלַכְתָּ֖ לְאֹֽהָלֶֽיךָ:
וּבִשַּׁלְתָּ - (lit.) You must cook. This means roasted by fire, which is also termed בִּשּׁוּל “cooking.”		וּבִשַּׁלְתָּ. זֶהוּ צְלִי אֵשׁ, שֶׁאַף הוּא קָרוּי בִּשּׁוּל:
וּפָנִיתָ בַבֹּקֶר - You may leave in the morning - i.e., on the morning of the second day. This teaches us that one is required to stay overnight in Jerusalem on the night after the festival.		וּפָנִיתָ בַבֹּקֶר. לְבָקְרוֹ שֶׁל שֵׁנִי, מְלַמֵּד שֶׁטָּעוּן לִינָה לֵיל שֶׁל מוֹצָאֵי י"ט (ספרי; פסחים צ"ה; חגיגה י"ז):
8You must eat matzos for six days. On the seventh day there must be a restriction of activity in honor of God, your God: you must not do any work on it.		חשֵׁ֥שֶׁת יָמִ֖ים תֹּאכַ֣ל מַצּ֑וֹת וּבַיּ֣וֹם הַשְּׁבִיעִ֗י עֲצֶ֨רֶת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ לֹ֥א תַֽעֲשֶׂ֖ה מְלָאכָֽה:
שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת - You must eat matzos for six days - but elsewhere it says: “for seven days you must eat matzos.” 3 The explanation is: For seven days you may eat from the old grain, but only six of those days from the new. Another explanation: It teaches us that eating matzah on the seventh day of Passover is not obligatory. And from here you also learn that the same applies to the other six days, for the seventh day was included in the general statement, but was removed from that general statement to teach us that eating matzah on this day is only optional, not obligatory. Furthermore, it was not removed only to teach this regarding itself, but also to apply the teaching that applies to it to the entire general statement, as follows: Just as eating matzah on the seventh day is optional, so is it also optional on all the other days. The exception is the first night, for Scripture made eating it this night an obligation, as it says: “on the night following the 14th day of the month you must eat matzos.” 4		שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת. וּבְמָקוֹם אַחֵר (שמות י"ב) הוּא אוֹמֵר "שִׁבְעַת יָמִים"? שִׁבְעָה מִן הַיָּשָׁן וְשִׁשָּׁה מִן הֶחָדָשׁ (ספרי; מנחות ס"ו); דָּבָר אַחֵר — לִמֵּד עַל אֲכִילַת מַצָּה בַּשְּׁבִיעִי שֶׁאֵינָהּ חוֹבָה, וּמִכָּאן אַתָּה לָמֵד לְשֵׁשֶׁת יָמִים, שֶׁהֲרֵי שְׁבִיעִי בִּכְלָל הָיָה וְיָצָא מִן הַכְּלָל לְלַמֵּד שֶׁאֵין אֲכִילַת מַצָּה בּוֹ חוֹבָה אֶלָּא רְשׁוּת, וְלֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא, מַה שְּׁבִיעִי רְשׁוּת אַף כֻּלָּם רְשׁוּת, חוּץ מִלַּיְלָה הָרִאשׁוֹן שֶׁהַכָּתוּב קְבָעוֹ חוֹבָה, שֶׁנֶּאֱמַר (שמות י"ב) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת" (מכילתא; פסחים ק"כ):
עֲצֶרֶת לה' אֱלֹהֶיךָ - A restriction in honor of God, your God - i.e., restrict yourself from doing work. Another explanation: עֲצֶרֶת means a gathering for eating and drinking, related to: נַעְצְרָה נָּא אוֹתָךְ “Please let us invite you in and prepare a kid goat for you.” 5		עֲצֶרֶת לה' אֱלֹהֶיךָ. עֲצֹר עַצְמְךָ מִן הַמְּלָאכָה; דָּבָר אַחֵר — כְּנוּפְיָא שֶׁל מַאֲכָל וּמִשְׁתֶּה, לְשׁוֹן "נַעְצְרָה נָּא אוֹתָךְ" (שופטים י"ג):

Footnotes

Sixth Portion

Devarim (Deuteronomy) Chapter 16

9You must count seven weeks for yourself. You must begin to count seven weeks from the first time the sickle may be put to the standing crop of grain to harvest it.		טשִׁבְעָ֥ה שָֽׁבֻעֹ֖ת תִּסְפָּר־לָ֑ךְ מֵֽהָחֵ֤ל חֶרְמֵשׁ֙ בַּקָּמָ֔ה תָּחֵ֣ל לִסְפֹּ֔ר שִׁבְעָ֖ה שָֽׁבֻעֽוֹת:
מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה - From the first time the sickle may be put to the standing crop - i.e., from when the omer has been harvested, which is the beginning of the harvest.		מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה. מִשֶּׁנִּקְצַר הָעֹמֶר שֶׁהוּא רֵאשִׁית הַקָּצִיר (עי' ספרי; מנחות ע"א):
10You must observe the festival of Shavu’ot in honor of God, your God. The extent of your generosity in observing this festival should be in accordance with the abundance with which God, your God, will have blessed you.		יוְעָשִׂ֜יתָ חַ֤ג שָֽׁבֻעוֹת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ מִסַּ֛ת נִדְבַ֥ת יָֽדְךָ֖ אֲשֶׁ֣ר תִּתֵּ֑ן כַּֽאֲשֶׁ֥ר יְבָֽרֶכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
מִסַּת נִדְבַת יָֽדְךָ - The extent of your generosity - i.e., as much as your generosity is able; wholly in accordance with the blessing you have received, bring additional peace-offerings to rejoice, and invite guests to eat.		מִסַּת נִדְבַת יָֽדְךָ. דֵּי נִדְבַת יָדְךָ, הַכֹּל לְפִי הַבְּרָכָה הָבֵא שַׁלְמֵי שִׂמְחָה וְקַדֵּשׁ קְרוּאִים לֶאֱכֹל:
11You must rejoice before God, your God—you, your son, your daughter, your bondman, and your bondwoman, the Levite from your city, the convert, the orphan, and the widow who are among you—in the place to which God, your God, will choose to attach His Name.		יאוְשָֽׂמַחְתָּ֞ לִפְנֵ֣י \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ אַתָּ֨ה וּבִנְךָ֣ וּבִתֶּ֘ךָ֘ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֒ךָ֒ וְהַלֵּוִי֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֣ר בְּקִרְבֶּ֑ךָ בַּמָּק֗וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם:
לֵּוִי גֵּר יָּתוֹם וְאַלְמָנָה - The Levite, the convert, the orphan, and the widow. Four of Mine, corresponding to four of yours: – “your son, your daughter, your bondman, and your bondwoman.” If you gladden “My” four, I will gladden “your” four.		לֵּוִי גֵּר יָּתוֹם וְאַלְמָנָה. אַרְבָּעָה שֶׁלִּי כְּנֶגֶד אַרְבָּעָה שֶׁלְּךָ – בנך ובתך ועבדך ואמתך, אִם אַתָּה מְשַׂמֵּחַ אֶת שֶׁלִּי אֲנִי מְשַׂמֵּחַ אֶת שֶׁלְּךָ:
12You must recall that you were a slave in Egypt and you must safeguard these rules by studying the Torah’s instructions regarding how to perform them, and do them.		יבוְזָ֣כַרְתָּ֔ כִּי־עֶ֥בֶד הָיִ֖יתָ בְּמִצְרָ֑יִם וְשָֽׁמַרְתָּ֣ וְעָשִׂ֔יתָ אֶת־הַֽחֻקִּ֖ים הָאֵֽלֶּה:
וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו' - You must recall that you were a slave…. i.e., I redeemed you for this purpose, that you safeguard and perform these rules.		וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו'. עַל מְנָת כֵּן פְּדִיתִיךָ, שֶׁתִּשְׁמֹר וְתַעֲשֶׂה אֶת הַחֻקִּים הָאֵלֶּה:

Seventh Portion

Devarim (Deuteronomy) Chapter 16

13You must observe for yourself the festival of Sukot for seven days when you gather the produce from your threshing floor and your vat.		יגחַ֧ג הַסֻּכֹּ֛ת תַּֽעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ:
בְּאָסְפְּךָ - When you gather - i.e., at the time of ingathering, when you bring the summer produce into the house. Another explanation of בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ: It teaches us that one must make the sukah roof from waste material left in the threshing-floor and the vat.		בְּאָסְפְּךָ. בִּזְמַן הָאָסִיף שֶׁאַתָּה מַכְנִיס לַבַּיִת פֵּרוֹת הַקַּיִץ; דָּבָר אַחֵר — באספך מגרנך ומיקבך, לִמֵּד שֶׁמְּסַכְּכִין אֶת הַסֻּכָּה בִּפְסֹלֶת גֹּרֶן וְיֶקֶב (ראש השנה י"ג; סוכה י"ב):
14You must rejoice in your festival—you, your son, your daughter, your bondman, and your bondwoman, the Levite, the convert, the orphan, and the widow who are from your city.		ידוְשָֽׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ:
15You must celebrate the festival in honor of God, your God, for seven days in the place that God will choose, because God, your God, will bless you in all your produce and in all the work of your hands, and you will be only happy.		טושִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה כִּ֣י יְבָֽרֶכְךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַֽעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ:
וְהָיִיתָ אַךְ שָׂמֵֽחַ - And you will be only happy. According to its simple sense, this does not denote a command, but a promise. However, according to its Talmudic interpretation, our sages derived from here that the obligation of rejoicing also extends to the last night of the festival, the night of Shemini Atzeret.		וְהָיִיתָ אַךְ שָׂמֵֽחַ. לְפִי פְשׁוּטוֹ אֵין זֶה לְשׁוֹן צִוּוּי אֶלָּא לְשׁוֹן הַבְטָחָה, וּלְפִי תַלְמוּדוֹ לָמְדוּ מִכָּאן לְרַבּוֹת לֵילֵי יוֹם טוֹב הָאַחֲרוֹן לְשִׂמְחָה (שם מ"ח):
16Every one of your males must appear before God, your God, in the place He will choose three times a year: on the festival of matzos; on the festival of Shavu’ot; and on the festival of Sukot. He must not appear before God empty-handed.		טזשָׁל֣וֹשׁ פְּעָמִ֣ים \| בַּשָּׁנָ֡ה יֵֽרָאֶה֩ כָל־זְכ֨וּרְךָ֜ אֶת־פְּנֵ֣י \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחָ֔ר בְּחַ֧ג הַמַּצּ֛וֹת וּבְחַ֥ג הַשָּֽׁבֻע֖וֹת וּבְחַ֣ג הַסֻּכּ֑וֹת וְלֹ֧א יֵֽרָאֶ֛ה אֶת־פְּנֵ֥י יְהֹוָ֖ה רֵיקָֽם:
וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם - He must not appear before God empty-handed - but bring ascent-offerings “for appearance” (רְאִיָּה) and peace-offerings as festival sacrifices (חֲגִיגָה).		וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם. אֶלָּא הָבֵא עוֹלוֹת רְאִיָּה וְשַׁלְמֵי חֲגִיגָה:
17Every man must bring as many offerings as he can afford, in accordance with the blessing of God, your God, that He has given you.”		יזאִ֖ישׁ כְּמַתְּנַ֣ת יָד֑וֹ כְּבִרְכַּ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר נָֽתַן־לָֽךְ:
אִישׁ כְּמַתְּנַת יָדוֹ - Every man as many as he can afford - i.e., he who has many eaters, i.e., a large party of family and guests, and many possessions must bring many ascent-offerings and many peace-offerings.		אִישׁ כְּמַתְּנַת יָדוֹ. מִי שֶׁיֵּשׁ לוֹ אוֹכְלִין הַרְבֵּה וּנְכָסִים מְרֻבִּין יָבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מְרֻבִּים (ספרי; חגיגה ח'):

Maftir Portion

Bamidbar (Numbers) Chapter 29

35The eighth day must be a time of restriction for you; you must not perform any mundane work.		להבַּיּוֹם֙ הַשְּׁמִינִ֔י עֲצֶ֖רֶת תִּֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
עֲצֶרֶת תִּֽהְיֶה לָכֶם - Must be a time of restriction for you - i.e., you are restricted in doing work. Another explanation: עֲצֶרֶת indicates: “refrain” (עִצְרוּ) from leaving Jerusalem, which teaches us that one is required to spend the night there. And the aggadic interpretation of this restriction is: Because they had brought sacrifices for the benefit of the 70 nations during all previous days of the festival, when they came to leave, the Omnipresent said to them: “I beg of you, make a small meal for Me so that I can enjoy your company,” which is demonstrated by the offering of this day:		עֲצֶרֶת תִּֽהְיֶה לָכֶם. עֲצוּרִים בַּעֲשִׂיַּת מְלָאכָה; דָּבָר אַחֵר, עצרת — עִצְרוּ מִלָּצֵאת, מְלַמֵּד שֶׁטָּעוּן לִינָה; וּמִדְרָשׁוֹ בַאַגָּדָה לְפִי שֶׁכָּל יְמוֹת הָרֶגֶל הִקְרִיבוּ כְנֶגֶד שִׁבְעִים אֻמּוֹת, וּבָאִין לָלֶכֶת, אָמַר לָהֶם הַמָּקוֹם בְּבַקָּשָׁה מִכֶּם עֲשׂוּ לִי סְעוּדָה קְטַנָּה כְּדֵי שֶׁאֵהָנֶה מִכֶּם (סוכה נ"ה):
36You must offer up an ascent-offering as a fire-offering pleasing to God: one bull, one ram, and seven one-year-old lambs, all unblemished.		לווְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֥ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
פַּר אֶחָד אַיִל אֶחָד - One bull, one ram. These all allude to Israel, highlighting its uniqueness, as if saying: Remain with Me a little more. This is an expression of endearment, like children who take leave of their father and he tells them: “Your departure is difficult for me; stay for one more day.” It is comparable to a king who made a banquet… as stated in Tractate Sukah. 1 And in Midrash Rabbi Tanchuma 2 it says: The Torah here teaches proper conduct, that one who has a guest should feed him fattened poultry on the first day; on the next day, he should feed him fish; on the next day, he should feed him animal flesh; on the next day, he should feed him legumes; on the next day, he should feed him vegetables – gradually decreasing the expense of the meals like the bulls of the Sukot festival.		פַּר אֶחָד אַיִל אֶחָד. אֵלּוּ כְנֶגֶד יִשְׂרָאֵל, הִתְעַכְּבוּ לִי מְעַט עוֹד, וּלְשׁוֹן חִבָּה הוּא זֶה, כְּבָנִים הַנִּפְטָרִים מֵאֲבִיהֶם וְהוּא אוֹמֵר לָהֶם קָשָׁה עָלַי פְּרֵדַתְכֶם, עַכְּבוּ עוֹד יוֹם אֶחָד, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה כוּ', כִּדְאִיתָא בְמַסֶּכֶת סֻכָּה (שם); וּבְמִדְרַשׁ רַבִּי תַנְחוּמָא: לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁמִּי שֶׁיֵּשׁ לוֹ אַכְסְנַאי יוֹם רִאשׁוֹן יַאֲכִילֶנּוּ פְּטוּמוֹת, לְמָחָר יַאֲכִילֶנּוּ דָּגִים, לְמָחָר בְּשַׂר בְּהֵמָה, לְמָחָר מַאֲכִילוֹ קִטְנִית, לְמָחָר מַאֲכִילוֹ יָרָק, פּוֹחֵת וְהוֹלֵךְ כְּפָרֵי הֶחָג:
37Their grain-offerings and their libations—for the bull, ram, and lambs—according to their number, as prescribed.		לזמִנְחָתָ֣ם וְנִסְכֵּיהֶ֗ם לַפָּ֨ר לָאַ֧יִל וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט:
38One young he-goat as a sin-offering, besides the continual ascent-offering, its grain-offering, and its libation.		לחוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ:
39You must offer these up for God on your festivals, besides your sacrificial vows and your sacrificial donations—for your ascent-offerings, grain-offerings, libations, and peace-offerings.’”		לטאֵ֛לֶּה תַּֽעֲשׂ֥וּ לַֽיהֹוָ֖ה בְּמֽוֹעֲדֵיכֶ֑ם לְבַ֨ד מִנִּדְרֵיכֶ֜ם וְנִדְבֹֽתֵיכֶ֗ם לְעֹלֹֽתֵיכֶם֙ וּלְמִנְחֹ֣תֵיכֶ֔ם וּלְנִסְכֵּיכֶ֖ם וּלְשַׁלְמֵיכֶֽם:
אֵלֶּה תַּֽעֲשׂוּ לה' בְּמֽוֹעֲדֵיכֶם - You must offer these up for God on your festivals - as a determined obligation –		אֵלֶּה תַּֽעֲשׂוּ לה' בְּמֽוֹעֲדֵיכֶם. דָּבָר הַקָּצוּב לְחוֹבָה:
לְבַד מִנִּדְרֵיכֶם - Besides your [sacrificial] vows - i.e., if you wish to pledge offerings on the festival, this fulfills a voluntary commandment; or in the case of sacrificial vows or donations that you have vowed any time during the year, offer them on the festival. This is necessary in case it will be difficult for him to ascend to Jerusalem again and to offer his vows, and as a result he will transgress the command: “you must not delay in fulfilling it.” 3		לְבַד מִנִּדְרֵיכֶם. אִם בָּאתֶם לִדּוֹר קָרְבָּנוֹת בָּרֶגֶל, מִצְוָה הִיא בְּיֶדְכֶם, אוֹ נְדָרִים אוֹ נְדָבוֹת שֶׁנְּדַרְתֶּם כָּל הַשָּׁנָה, הַקְרִיבוּם בָּרֶגֶל, שֶׁמָּא יִקְשֶׁה לוֹ לַחֲזֹר וְלַעֲלוֹת לִירוּשָׁלַיִם וּלְהַקְרִיב נְדָרָיו וְנִמְצָא עוֹבֵר בְּבַל תְּאַחֵר:

Bamidbar (Numbers) Chapter 30

1Moses spoke to the Israelites in accordance with all that God had commanded Moses.		אוַיֹּ֥אמֶר משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל כְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
וַיֹּאמֶר משֶׁה אֶל־בְּנֵי יִשְׂרָאֵל - Moses spoke to the Israelites. This is stated to properly finish this subject; such is the opinion of Rabbi Yishmael. Since all the verses until this point were the words of the Omnipresent to Moses, and the following passage regarding vows begins with Moses speaking, it was necessary to first finish by saying that Moses in turn conveyed this above passage to Israel, for if not, it would appear that he did not tell them this passage, but began his words only with the passage regarding vows. End of Parshat Pinechas		וַיֹּאמֶר משֶׁה אֶל־בְּנֵי יִשְׂרָאֵל. לְהַפְסִיק הָעִנְיָן, דִּבְרֵי רַבִּי יִשְׁמָעֵאל, לְפִי שֶׁעַד כָּאן דְּבָרָיו שֶׁל מָקוֹם וּפָרָשַׁת נְדָרִים מַתְחֶלֶת בְּדִבּוּרוֹ שֶׁל מֹשֶׁה, הֻצְרַךְ לְהַפְסִיק תְּחִלָּה וְלוֹמַר שֶׁחָזַר מֹשֶׁה וְאֲמָרָהּ פָרָשָׁה זוֹ לְיִשְׂרָאֵל, שֶׁאִם לֹא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁלֹּא אָמַר לָהֶם זוֹ, אֶלָּא בְּפָרָשַׁת נְדָרִים הִתְחִיל דְּבָרָיו:

Footnotes

Sukah 55b.

Tanchuma 17.

Deuteronomy 23:22.

Haftarah

Melachim I (I Kings) Chapter 8

54And it was, as Solomon finished praying all this prayer and supplication to the Lord, that he arose from before the altar of the Lord, from kneeling on his knees with his hands spread out toward heaven.		נדוַיְהִ֣י \| כְּכַלּ֣וֹת שְׁלֹמֹ֗ה לְהִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה אֵ֛ת כָּל־הַתְּפִלָּ֥ה וְהַתְּחִנָּ֖ה הַזֹּ֑את קָ֞ם מִלִּפְנֵ֨י מִזְבַּ֚ח יְהֹוָה֙ מִכְּרֹ֣עַ עַל־בִּרְכָּ֔יו וְכַפָּ֖יו פְּרֻשֹ֥וֹת הַשָּׁמָֽיִם:
55And he stood, and blessed the entire congregation of Israel (with) a loud voice, saying,		נהוַֽיַּעֲמֹ֕ד וַיְבָ֕רֶךְ אֵ֖ת כָּל־קְהַ֣ל יִשְׂרָאֵ֑ל ק֥וֹל גָּד֖וֹל לֵאמֹֽר:
56"Blessed (be) the Lord, Who has given rest to His people Israel, according to all that He spoke; there has not failed one word of all his good word, that He spoke through Moses His servant.		נובָּר֣וּךְ יְהֹוָ֗ה אֲשֶׁ֨ר נָתַ֚ן מְנוּחָה֙ לְעַמּ֣וֹ יִשְׂרָאֵ֔ל כְּכֹ֖ל אֲשֶׁ֣ר דִּבֵּ֑ר לֹֽא־נָפַ֞ל דָּבָ֣ר אֶחָ֗ד מִכֹּל֙ דְּבָר֣וֹ הַטּ֔וֹב אֲשֶׁ֣ר דִּבֶּ֔ר בְּיַ֖ד משֶׁ֥ה עַבְדּֽוֹ:
According to all that he spoke. And where did he speak this? [As it is written], “And He shall give you rest from all your enemies [round about]” (Deuteronomy 12:10).		כְּכֹל אֲשֶׁר דִּבֵּר. וְהֵיכָן דִּבֵּר: וְהֵנִיחַ לָכֶם מִכָּל אוֹיְבֵיכֶם.
57May the Lord our God be with us, as He was with our forefathers; let Him not leave us, nor forsake us.		נזיְהִ֨י יְהֹוָ֚ה אֱלֹהֵ֙ינוּ֙ עִמָּ֔נוּ כַּאֲשֶׁ֥ר הָיָ֖ה עִם־אֲבֹתֵ֑ינוּ אַל־יַעַזְבֵ֖נוּ וְאַֽל־יִטְּשֵֽׁנוּ:
58That He may incline our hearts to Him, to go in all His ways, and to keep His commandments, and His statutes, and His judgments, which He commanded our forefathers.		נחלְהַטּ֥וֹת לְבָבֵ֖נוּ אֵלָ֑יו לָלֶ֣כֶת בְּכָל־דְּרָכָ֗יו וְלִשְׁמֹ֨ר מִצְו‍ֹתָ֚יו וְחֻקָּיו֙ וּמִשְׁפָּטָ֔יו אֲשֶׁ֥ר צִוָּ֖ה אֶת־אֲבֹתֵֽינוּ:
59And may these words of mine, with which I have made supplication before the Lord, be close to the Lord our God, day and night, that He sustain the cause of His servant and the cause of His people Israel, each day's need granted on its day.		נטוְיִֽהְי֨וּ דְבָרַ֜י אֵ֗לֶּה אֲשֶׁ֚ר הִתְחַנַּ֙נְתִּי֙ לִפְנֵ֣י יְהֹוָ֔ה קְרֹבִ֛ים אֶל־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יוֹמָ֣ם וָלָ֑יְלָה לַעֲשֹ֣וֹת \| מִשְׁפַּ֣ט עַבְדּ֗וֹ וּמִשְׁפַּ֛ט עַמּ֥וֹ יִשְׂרָאֵ֖ל דְּבַר־י֥וֹם בְּיוֹמֽוֹ:
that He sustain the cause of His servant and the cause of His people Israel. to avenge their humiliation from their adversaries.		לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ. לִתְבֹּעַ עֶלְבּוֹנָם מִיַּד הָאוֹיֵב.
60So that all the peoples of the earth may know that the Lord is God: there is none else.		סלְמַ֗עַן דַּעַת כָּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֥י יְהֹוָ֖ה ה֣וּא הָאֱלֹהִ֑ים אֵ֖ין עֽוֹד:
61Let your heart, [therefore], be whole with the Lord our God, to follow His statutes and to keep His precepts as of this day.		סאוְהָיָ֚ה לְבַבְכֶם֙ שָׁלֵ֔ם עִ֖ם יְהֹוָ֣ה אֱלֹהֵ֑ינוּ לָלֶ֧כֶת בְּחֻקָּ֛יו וְלִשְׁמֹ֥ר מִצְו‍ֹתָ֖יו כַּיּ֥וֹם הַזֶּֽה:
62And the King and all Israel with him slaughtered sacrifices before the Lord.		סבוְֽהַמֶּ֔לֶךְ וְכָל־יִשְׂרָאֵ֖ל עִמּ֑וֹ זֹבְחִ֥ים זֶ֖בַח לִפְנֵ֥י יְהֹוָֽה:
63And Solomon slaughtered the peace- offerings that he slaughtered to the Lord, twenty-two thousand oxen, and one hundred and twenty thousand sheep. [With this] the King and all the children of Israel inaugurated the Temple of the Lord.		סגוַיִּזְבַּ֣ח שְׁלֹמֹ֗ה אֵ֣ת זֶ֣בַח הַשְּׁלָמִים֘ אֲשֶׁ֣ר זָבַ֣ח לַיהֹוָה֒ בָּקָ֗ר עֶשְׂרִ֚ים וּשְׁנַ֙יִם֙ אֶ֔לֶף וְצֹ֕אן מֵאָ֥ה וְעֶשְׂרִ֖ים אָֽלֶף וַֽיַּחְנְכוּ֙ אֶת־בֵּ֣ית יְהֹוָ֔ה הַמֶּ֖לֶךְ וְכָל־בְּנֵ֥י יִשְׂרָאֵֽל:
64On that day the King consecrated the middle of the court that was before the Temple of the Lord, for there he offered the burnt-offerings (and) the meal-offerings and the fat of the peace-offerings, for the copper altar that was before the Lord was too small to contain the burnt-offerings (and) the meal-offerings and the fat of the peace-offerings.		סדבַּיּ֣וֹם הַה֗וּא קִדַּ֨שׁ הַמֶּ֜לֶךְ אֶת־תּ֣וֹךְ הֶחָצֵ֗ר אֲשֶׁר֙ לִפְנֵ֣י בֵית־יְהֹוָ֔ה כִּי־עָ֣שָׂה שָׁ֗ם אֶת־הָֽעֹלָה֙ וְאֶת־הַמִּנְחָ֔ה וְאֵ֖ת חֶלְבֵ֣י הַשְּׁלָמִ֑ים כִּֽי־מִזְבַּ֚ח הַנְּח֙שֶׁת֙ אֲשֶׁ֣ר לִפְנֵ֣י יְהֹוָ֔ה קָטֹ֗ן מֵֽהָכִיל֙ אֶת־הָעֹלָ֣ה וְאֶת־הַמִּנְחָ֔ה וְאֵ֖ת חֶלְבֵ֥י הַשְּׁלָמִֽים:
The same day the king consecrated the middle of the courtyard. These words are to be taken literally. This is Rabbi Yehudah’s view. [Solomon] hallowed the pavement of the court with the sanctity of the altar, in order to offer sacrifices on the pavement.		אֶת תּוֹךְ הֶחָצֵר. דְּבָרִים כִּכְתָבָן, דִּבְרֵי רַבִּי יְהוּדָה. קִדֵּשׁ אֶת רִצְפַּת הָעֲזָרָה בִּקְדֻשַּׁת מִזְבֵּחַ, לְהַקְטִיר עַל הָרִצְפָּה.
For the copper altar. [i.e., the stone altar] that Solomon constructed in lieu of the copper altar [of Moses].		כִּי מִזְבַּח הַנְּחשֶׁת. מִזְבַּח הָאֲבָנִים שֶׁעָשָׂה תַּחַת מִזְבַּח הַנְּחשֶׁת.
was too small to contain the burnt offerings and the meal offerings. for they brought very many. Rabbi Jose said to him, Is it not already written (Kings 1:3), “One thousand burnt offerings Solomon offered on that altar which Moses had made,” and when one computes the number of cubits and the number of burnt offerings, [he will find that] this one of stones was larger than Moses’, for on Moses’ altar the place of the ‘maarachah,’ the place usually used for the sacrifice, was but one cubit by one cubit, whereas on this one the place of its ‘maarachah’ was twenty-four cubits by twenty-four cubits. Hence Solomon’s was 576 times as large as that of Moses. If so, what is the meaning of “the king consecrated the middle of the court?” It means that he set the stone altar into it, fastened to the floor.		קָטֹן מֵהָכִיל אֶת הָעוֹלָה וְאֶת הַמִּנְחָה. שֶׁהִרְבּוּ לְהָבִיא. אָמַר לוֹ רַבִּי יוֹסִי: וַהֲלֹא כְּבָר נֶאֱמַר: אֶלֶף עוֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ שֶׁעָשָׂה משֶׁה, וּכְשֶׁאַתָּה מַגִּיעַ לְחֶשְׁבּוֹן אַמּוֹת וּלְמִנְיַן עוֹלוֹת, זֶה שֶׁל אֲבָנִים גָּדוֹל מִשֶּׁל משֶׁה, שֶׁמִּזְבַּח משֶׁה מְקוֹם מַעֲרַכְתּוֹ אַמָּה עַל אַמָּה, וְזֶהוּ הָיָה מְקוֹם מַעֲרַכְתּוֹ עֶשְׂרִים וְאַרְבַּע עַל עֶשְׂרִים וְאַרְבַּע, הֲרֵי שֶׁל שְׁלֹמֹה חֲמֵשׁ מֵאוֹת שִׁבְעִים וְשֵׁשׁ כְּשֶׁל משֶׁה, אִם כֵּן מַהוּ: קִדַּשׁ הַמֶּלֶךְ אֶת תּוֹךְ הֶחָצֵר, שֶׁקָּבַע בּוֹ מִזְבֵּחַ שֶׁל אֲבָנִים מְחֻבָּר בָּרִצְפָּה.
was too small to contain. [According to Rabbi Jose] he is referring to that of Moses, like one who says to his friend, ‘So-and-so is a dwarf,’ meaning that he is disqualified to perform the sacrificial service.		קָטֹן מֵהָכִיל. בְּשֶׁל משֶׁה הוּא אוֹמֵר, כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ: נַנָּס פְּלוֹנִי וּפָסוּל לַעֲבוֹדָה.
65Now Solomon observed the Feast at that time and all Israel with him, a great assemblage from the entrance of Hamath to the brook of Egypt, before the Lord our God, seven days and seven days, [totalling] fourteen days.		סהוַיַּ֣עַשׂ שְׁלֹמֹ֣ה בָֽעֵת־הַהִ֣יא \| אֶת־הֶחָ֡ג וְכָל־יִשְׂרָאֵ֣ל עִמּוֹ֩ קָהָ֨ל גָּד֜וֹל מִלְּב֥וֹא חֲמָ֣ת \| עַד־נַ֣חַל מִצְרַ֗יִם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֵ֔ינוּ שִׁבְעַ֥ת יָמִ֖ים וְשִׁבְעַ֣ת יָמִ֑ים אַרְבָּעָ֥ה עָשָֹ֖ר יֽוֹם:
from the entrance to Hamath. which is in the north of Eretz Israel.		מִלְּבוֹא חֲמָת. שֶׁהִיא בִּצְפוֹנָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
to the Brook of Egypt. which is opposite it in the south, as is delineated in the section entitled אֵלֶה מַסְעֵי (Num. 34:5-8).		עַד נַחַל מִצְרַיִם. שֶׁהִיא כְּנֶגְדּוֹ בִּדְרוֹמָהּ, בְּאֵלֶּה מַסְעֵי.
seven days. of the inauguration		שִׁבְעַת יָמִים. שֶׁל חִנּוּךְ.
and seven days. of Succoth. It is found that they ate and drank on Yom Kippur.		וְשִׁבְעַת יָמִים. חַג הַסֻּכּוֹת, נִמְצָא שֶׁאָכְלוּ וְשָׁתוּ בְּיוֹם הַכִּפּוּרִים.
66On the eighth day he dismissed the people, and they blessed the King and went to their homes, rejoicing and delighted of heart for all the goodness that the Lord had wrought for David His servant and for Israel His people.		סובַּיּ֚וֹם הַשְּׁמִינִי֙ שִׁלַּ֣ח אֶת־הָעָ֔ם וַֽיְבָרֲכ֖וּ אֶת־הַמֶּ֑לֶךְ וַיֵּלְכ֣וּ לְאָהֳלֵיהֶ֗ם שְׂמֵחִים֙ וְט֣וֹבֵי לֵ֔ב עַ֣ל כָּל־הַטּוֹבָ֗ה אֲשֶׁ֨ר עָשָֹ֚ה יְהֹוָה֙ לְדָוִ֣ד עַבְדּ֔וֹ וּלְיִשְׂרָאֵ֖ל עַמּֽוֹ:
for David His servant. to make known that He had forgiven him his sins, as we find in Moed Katan (9a): When Solomon wished [to bring] the Ark into the Holy of Holies, the gates clung to one another.		לְדָוִד עַבְדּוֹ. לְהוֹדִיעַ שֶׁמָּחַל לוֹ עֲוֹנוֹתָיו, כִּדְאִיתָא בְּמוֹעֵד קָטָן: בְּשָׁעָה שֶׁבִּקֵּשׁ שְׁלֹמֹה לְהַכְנִיס הָאָרוֹן לְבֵית קָדְשֵׁי הַקֳּדָשִׁים, דָּבְקוּ שְׁעָרִים זֶה בָּזֶה.
and for Israel His people. that He forgave them the sin of Yom Kippur, and a Bath-Kol [heavenly voice] emanated and declared: All of you are prepared for the life of the World to Come.		וּלְיִשְׂרָאֵל עַמּוֹ. שֶׁמָּחַל לָהֶם עַל עֲוֹן יוֹם הַכִּפּוּרִים, וְיָצְתָה בַּת קוֹל וְאָמְרָה: כֻלְּכֶם מְזֻמָּנִים לְחַיֵּי הָעוֹלָם הַבָּא.