Torah Reading for Achron Shel Pesach

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Eighth Day of Passover

Thursday, 22 Nissan, 5783

13 April, 2023

Complete: (Deuteronomy 15:19 - 16:17; Numbers 28:19-25; Isaiah 10:32 - 12:6)

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First Portion

Devarim (Deuteronomy) Chapter 15

19Every firstborn male that is born of your cattle or of your flock you shall sanctify to the Lord, your God. You shall neither work with the firstborn of your ox, nor shear the firstborn of your flock.		יטכָּל־הַבְּכ֡וֹר אֲשֶׁר֩ יִוָּלֵ֨ד בִּבְקָֽרְךָ֤ וּבְצֹֽאנְךָ֙ הַזָּכָ֔ר תַּקְדִּ֖ישׁ לַֽיהֹוָ֣ה אֱלֹהֶ֑יךָ לֹ֤א תַֽעֲבֹד֙ בִּבְכֹ֣ר שׁוֹרֶ֔ךָ וְלֹ֥א תָגֹ֖ז בְּכ֥וֹר צֹאנֶֽךָ:
Every firstborn male… you shall sanctify [to the Lord]: But elsewhere (Lev. 27:26) it says, “[But the firstborn which will be a firstborn for the Lord of the livestock,] no man shall sanctify it.” How is this [reconciled]? [The verse in Leviticus means that] one may not sanctify [the firstborn] to be another sacrifice [but only as a firstborn sacrifice]. And our verse here teaches us that it is a duty to proclaim [over the firstborn animal], “You are hereby sanctified as a firstborn.” Another explanation: It is impossible to say “sanctify [this firstborn animal],” because [Scripture] already says, “no man shall sanctify it” (Lev. 27:26). And yet it is impossible to say that we shall not sanctify it, for [here] it already says, “you shall sanctify.” So how [can these two verses be reconciled]? [The answer is that we are dealing with an indirect sanctification, namely:] One may sanctify the value of the privilege [i.e., the owner of the firstborn animal has the privilege of choosing to which kohen he will give it. This privilege has a market value, namely how much an Israelite will pay so that the owner of the firstborn will give it to his grandson who is a kohen . The verse, therefore, means:] one may dedicate the value of this privilege according to its benefit and give it to the Temple [treasury]. — [Ar . 29a]		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):
You shall neither work with the firstborn of your ox, nor shear [the firstborn of your flock]: The Rabbis derived that also the converse [i.e., shearing your ox and working the flock] is prohibited. Scripture is merely speaking [here] of the usual manner [in which these animals are used]. — [Bech. 25a]		לֹא תַֽעֲבֹד בבכור שׁוֹרֶךָ וְלֹא תָגֹז וגו': אַף הַחִלּוּף לָמְדוּ רַבּוֹתֵינוּ שֶׁאָסוּר, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה (בכורות כ"ה):
20You shall eat it before the Lord, your God, year by year, in the place the Lord chooses-you and your household.		כלִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֤יךָ תֹֽאכְלֶ֨נּוּ֙ שָׁנָ֣ה בְשָׁנָ֔ה בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה אַתָּ֖ה וּבֵיתֶֽךָ:
You shall eat it before the Lord, your God: [Scripture] is addressing the kohen, for we have already found [a statement to the effect] that it [the firstborn] is part of the dues given to kohanim, whether the animal is unblemished or whether it is blemished. For it is stated, “and their flesh [i.e., of the firstborn animals] shall be yours [i.e., the kohen 's]” (Num. 18:18). - [Bech. 28a] [In both cases, the kohen is entitled to eat the entire animal. The difference between the blemished and the unblemished animals is that the blemished animal is slaughtered outside the Temple, and its flesh may be eaten anywhere by anyone invited by the kohen. The unblemished animal, however, must be slaughtered in the Temple courtyard, its blood dashed on the altar, and its fat burned on the altar. The flesh must be eaten by the kohen and his household within the time allotted for eating it.]		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):
[You shall eat it before the Lord…] year by year: From here we derive the law that one should not delay it [i.e., from sacrificing it] beyond its first year (Bech. 28a). [If so, however,] one might think that it becomes unfit [as a sacrifice] when the first year has elapsed. [Therefore, the Torah tells us that] it [the firstborn animal] has already been compared to ma’aser [sheini], as it is said, “And you shall eat before the Lord, your God… the tithes of your grain, your wine, and your oil, and the firstborn of your cattle and of your sheep” (Deut. 14:23). Just as ma’aser sheini does not become unfit [when it is left over] from one year to the next, neither does the firstborn animal become unfit. However, [this verse means] that the proper way to fulfill this commandment [of the firstborn animal] is during 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):
year by year: If one slaughtered it at the end of its first year [on the last day], he may eat it on that day and one day of the next year. This teaches [us] that it [a firstborn animal] may be eaten for two days and one [intervening] night. — [Bech. 27b]		שָׁנָה בְשָׁנָה: אִם שְׁחָטוֹ בְּסוֹף שְׁנָתוֹ אוֹכְלוֹ אוֹתוֹ הַיּוֹם וְיוֹם אֶחָד מִשָּׁנָה אַחֶרֶת, לִמֵּד שֶׁנֶּאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד (שם):
21And if there be any blemish in it, whether it be lame, or blind, or any ill blemish, you shall not sacrifice it to the Lord, your God.		כאוְכִי־יִֽהְיֶ֨ה ב֜וֹ מ֗וּם פִּסֵּ֨חַ֙ א֣וֹ עִוֵּ֔ר כֹּ֖ל מ֣וּם רָ֑ע לֹ֣א תִזְבָּחֶ֔נּוּ לַֽיהֹוָ֖ה אֱלֹהֶֽיךָ:
[And if there be any] blemish [in it]: [This is] a כְּלָל, a general statement [not limiting itself to anything in particular].		מוּם: כְּלָל:
lame, or blind: [This is] a פְּרָט, particular things, [limiting the matter to these things].		פִּסֵּחַ אוֹ עִוֵּר: פְּרָט:
any ill blemish: [Once again the verse] reverts to כְּלָל, a general statement. [Now we have learned that when a verse expresses a כְּלָל, then a פְּרָט, and then a כְּלָל again, just as in this case, we apply the characteristics of the פְּרָט to the whole matter.] Just as the blemishes detailed [lame or blind] are externally visible blemishes that do not heal, so too, any externally visible blemish that does not heal [renders a firstborn animal unfit for sacrifice and may be eaten as ordinary flesh]. — [Bech. 37a]		כֹּל מוּם רָע: חָזַר וְכָלַל — מַה הַפְּרָט מְפֹרָשׁ מוּם הַגָּלוּי וְאֵינוֹ חוֹזֵר, אַף כָּל מוּם שֶׁבַּגָּלוּי וְאֵינוֹ חוֹזֵר (שם ל"ז):
22You shall eat it within your cities, the unclean and the clean together, as the deer, and as the gazelle.		כבבִּשְׁעָרֶ֖יךָ תֹּֽאכְלֶ֑נּוּ הַטָּמֵ֤א וְהַטָּהוֹר֙ יַחְדָּ֔ו כַּצְּבִ֖י וְכָֽאַיָּֽל:
23However, you shall not eat its blood; you shall pour it on the ground, as water.		כגרַ֥ק אֶת־דָּמ֖וֹ לֹ֣א תֹאכֵ֑ל עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
However, you shall not eat its blood: [Although eating the blood of any animal is prohibited, this prohibition is mentioned here] so that you should not say: “Since this [blemished firstborn animal] is entirely permitted [to be eaten now after its blemish, even though] it started out from a forbidden status, since it was sanctified, [and now it is permitted] for it is slaughtered outside [the Temple] without having to be redeemed, and [it may be] eaten. I might [therefore] think that its blood is permitted as well!” Therefore, Scripture states, “However, you shall not eat 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:

Second Portion

Devarim (Deuteronomy) Chapter 16

1Keep the month of spring, and make the Passover offering to the Lord, your God, for in the month of spring, the Lord, your God, brought you out of Egypt at night.		אשָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָֽאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה:
Keep the month of spring: Heb. אָבִיב. Before it [Nissan] arrives, watch that it should be fit for the אָבִיב, ripening [capable of producing ripe ears of barley by the sixteenth of the month], to offer up in it the omer meal offering. And if not, proclaim it a leap year [thereby enabling you to wait another month, until the barley ripens]. — [San. 11b]		שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב: מִקֹּדֶם בּוֹאוֹ שְׁמֹר שֶׁיְּהֵא רָאוּי לְאָבִיב – לְהַקְרִיב בּוֹ אֶת מִנְחַת הָעֹמֶר, וְאִם לָאו עַבֵּר אֶת הַשָּׁנָה (עי' סנהדרין י"א):
[for in the month of spring the Lord, your God, brought you] out of Egypt at night: But did they not go out by day, as it is said, “on the morrow of the Passover the children of Israel went out…” (Num. 33:3)? However, since during the night Pharaoh gave them permission to leave, as it is said, “So he called for Moses and Aaron at night [and said, ‘Rise up, go out from among my people…]’ ” (Exod. 12:31), [therefore, here it says “at night”]. — [Ber. 9a]		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 shall slaughter the Passover sacrifice to the Lord, your God, [of the] flock, and [the Festival sacrifices of the] cattle, in the place which the Lord will choose to establish His Name therein.		בוְזָבַ֥חְתָּ פֶּ֛סַח לַֽיהֹוָ֥ה אֱלֹהֶ֖יךָ צֹ֣אן וּבָקָ֑ר בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחַ֣ר יְהֹוָ֔ה לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם:
You shall slaughter the Passover sacrifice to the Lord, your God, [of the] flock: As it is said, “You may take [it] either from the sheep or from the goats” (Exod. 12:5).		וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן: שֶׁנֶּאֱמַר (שמות י"ב) מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:
and…cattle: These are slaughtered as the chagigah [Festival offering]. If a large group was formed for the Passover offering, they bring a Festival offering along with it, so that the Passover sacrifice will be eaten [after a sufficient meal, and therefore] after the required satiation. [Everyone had to designate himself to a particular company of people, which was then relevant to one particular Passover offering (Pes. 69a-70b).] Our Rabbis also derived many other things from this verse. — [Sifrei ; Pes. 70a]		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 shall not eat leaven with it; for seven days you shall eat with it matzoth, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land 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:
the bread of affliction: [I.e.,] bread that brings to mind the affliction they suffered in Egypt. — [Sifrei]		לֶחֶם עֹנִי: לֶחֶם שֶׁמַּזְכִּיר אֶת הָעֹנִי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם (ספרי):
for in haste you went out of the land of Egypt: And the dough [that you had prepared for eating] did not have time to become leavened, so this [matzah] will be for you as a reminder. And the haste [here] is not on your part, but on the part of the Egyptians, for so it says, “So the Egyptians took hold of the people [to hasten to send them out of the land]” (Exod. 12:33). - [Sifrei; Ber. 9a]		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):
so that you shall remember: By eating the Passover sacrifice and the matzah, the day you went out [of the land of Egypt].		לְמַעַן תִּזְכֹּר: עַל יְדֵי אֲכִילַת הַפֶּסַח וְהַמַּצָּה את יום צאתך:

Third Portion

Devarim (Deuteronomy) Chapter 16

4And no leaven shall be seen with you within all your border for seven days; neither shall any of the flesh you slaughter on the preceding day in the afternoon, remain all night until the morning.		דוְלֹא־יֵֽרָאֶ֨ה לְךָ֥ שְׂאֹ֛ר בְּכָל־גְּבֻֽלְךָ֖ שִׁבְעַ֣ת יָמִ֑ים וְלֹֽא־יָלִ֣ין מִן־הַבָּשָׂ֗ר אֲשֶׁ֨ר תִּזְבַּ֥ח בָּעֶ֛רֶב בַּיּ֥וֹם הָֽרִאשׁ֖וֹן לַבֹּֽקֶר:
neither shall any of the flesh you slaughter on the preceding day in the afternoon, remain all night until the morning: This is an admonition regarding leaving over the flesh of the Passover sacrifice, offered up by future generations, because [so far this prohibition] had been mentioned only with regard to the Passover sacrifice offered in Egypt (see Exod. 12:10). And יוֹם רִאשׁוֹן stated here is the fourteenth of Nissan [the preceding day, and not the fifteenth, which is the first day of Passover], just as it says: “but on the preceding day (בַּיוֹם הָרִאשׁוֹן) you shall clear away leaven from your houses” (Exod. 12:15). Now since Scripture digressed from the subject of the Passover sacrifice and began to speak of the rules pertaining to the seven days [of the Festival]-such as, “seven days you shall eat with it matzoth ” (verse 3); “And no leaven shall be seen with you within all your border for seven days” (verse 4)-it was necessary to specify to which slaughtering [Scripture] is admonishing. For had it written only “neither shall any of the flesh you slaughter in the afternoon, remain all night until the morning” [without saying “the preceding day”], I might have thought that the peace offerings slaughtered during all the seven days are also subject to [the prohibition of] “And you shall not leave any of it until the morning,” (Exod. 12:10), and may be eaten only for [one] day and a night. Therefore, it is written: “on the preceding day in the evening,” [thereby clarifying that the verse is referring to the Passover sacrifice]. Another explanation: Scripture is referring to the Festival offering brought on the fourteenth of Nissan [and not to the specific Passover sacrifice], and it teaches with reference to it that it may be eaten for two days [and the intervening night]. Now the רִאשׁוֹן mentioned here [according to this explanation], is the first day of the Festival [i.e., the fifteenth of Nissan, rather than the preceding day]. And this is the meaning of the verse: The flesh of the Festival offering, which you slaughtered in the afternoon, shall not remain overnight after the first day of the Festival until the morning of the second day [the sixteenth of Nissan], but rather, it is to be eaten on the fourteenth and the fifteenth [and the intervening night]. And thus it is taught in tractate Pes. (71b).		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 shall not sacrifice the Passover offering within any of your cities, which the Lord, your God, is giving you.		הלֹ֥א תוּכַ֖ל לִזְבֹּ֣חַ אֶת־הַפָּ֑סַח בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
6Except at the place which the Lord, your God, will choose to establish His Name-there you shall slaughter the Passover offering in the afternoon, as the sun sets, at the appointed time that you went out of Egypt.		וכִּי אִם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְשַׁכֵּ֣ן שְׁמ֔וֹ שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח בָּעָ֑רֶב כְּב֣וֹא הַשֶּׁ֔מֶשׁ מוֹעֵ֖ד צֵֽאתְךָ֥ מִמִּצְרָֽיִם:
in the afternoon, as the sun sets, at the appointed time that you went out of Egypt: These are three separate times. Towards evening---after six hours slaughter it. At sunset eat it. At the time you left you burn it, meaning that it is disqualified as notar, and must be removed to the burning site.		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'):
7And you shall roast [it] and eat [it] in the place which the Lord, your God, will choose, and you shall turn away in the morning and go to your dwellings.		זוּבִשַּׁלְתָּ֙ וְאָ֣כַלְתָּ֔ בַּמָּק֕וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ וּפָנִ֣יתָ בַבֹּ֔קֶר וְהָֽלַכְתָּ֖ לְאֹֽהָלֶֽיךָ:
And you shall roast [it]: Heb. וּבִשַּׁלְתָּ. [Here] this term means “roasted in fire” (צְלִי אֵשׁ) (see Exod. 12:9), for roasting is also included in the general term of בִּשּׁוּל, “cooking.”		וּבִשַּׁלְתָּ: זֶהוּ צְלִי אֵשׁ, שֶׁאַף הוּא קָרוּי בִּשּׁוּל:
and you shall turn away in the morning [and go to your dwellings]: [i.e.,] the morning of the second day [of Passover]. This teaches that [the pilgrim] is required to remain [in Jerusalem] the night when the Festival terminates. — [Sifrei ; Pes. 95b; Chag. 17a-b]		וּפָנִיתָ בַבֹּקֶר: לְבָקְרוֹ שֶׁל שֵׁנִי, מְלַמֵּד שֶׁטָּעוּן לִינָה לֵיל שֶׁל מוֹצָאֵי י"ט (ספרי; פסחים צ"ה; חגיגה י"ז):
8For six days you shall eat matzoth, and on the seventh day there shall be a halt to the Lord, your God. You shall not do any work [on it].		חשֵׁ֥שֶׁת יָמִ֖ים תֹּאכַ֣ל מַצּ֑וֹת וּבַיּ֣וֹם הַשְּׁבִיעִ֗י עֲצֶ֨רֶת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ לֹ֥א תַֽעֲשֶׂ֖ה מְלָאכָֽה:
For six days you shall eat matzoth: But elsewhere it says, “For seven days [you shall eat matzoth]!” (Exod. 12:15). [The solution is:] For seven days you shall eat matzoth from the old [produce] and six days [i.e., the last six days, after the omer has been offered] you may eat matzoth prepared from the new [crop]. Another explanation: It teaches that the eating of matzoh on the seventh day of Passover is not obligatory, and from here you learn [that the same law applies] to the other six days [of the Festival], For the seventh day was included in a general statement [in the verse “For seven days you shall eat matzoth,” but in the verse: “Six days you shall eat matzoth”] it has been taken out of this general [statement], to teach us that eating matzoh [on the seventh day] is not obligatory, but optional. [Now we have aready learned that if something is singled out of a general statement, we apply the relevant principle not only to itself but to every thing included in the general category. Thus the seventh day] is excluded here not to teach regarding itself, rather to teach regarding the entire generalization [i.e., the entire seven days of the Festival]. Just as on the seventh day the eating of matzah is optional, so too, on all the other days, the eating of matzah is optional. The only exception is the first night [of Passover], which Scripture has explicitly established as obligatory, as it is said, “in the evening, you shall eat matzoth” (Exod. 12:18). - [Mechilta on Exod 12:18; Pes. 120a]		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):
[and on the seventh day there shall be] a halt to the Lord your God: עִצֶרֶת. Keep yourself back from work. Another explanation: [עִצֶרֶת means] a gathering for eating and drinking, as the expression, “Let us detain (נַעַצְרָה) you” (Judg. 13:15).		עֲצֶרֶת לה' אֱלֹהֶיךָ: עֲצֹר עַצְמְךָ מִן הַמְּלָאכָה; דָּבָר אַחֵר — כְּנוּפְיָא שֶׁל מַאֲכָל וּמִשְׁתֶּה, לְשׁוֹן "נַעְצְרָה נָּא אוֹתָךְ" (שופטים י"ג):

Fourth Portion

Devarim (Deuteronomy) Chapter 16

9You shall count seven weeks for yourself; from[the time] the sickle is first put to the standing crop, you shall begin to count seven weeks.		טשִׁבְעָ֥ה שָֽׁבֻעֹ֖ת תִּסְפָּר־לָ֑ךְ מֵֽהָחֵ֤ל חֶרְמֵשׁ֙ בַּקָּמָ֔ה תָּחֵ֣ל לִסְפֹּ֔ר שִׁבְעָ֖ה שָֽׁבֻעֽוֹת:
from [the time] the sickle is first put to the standing crop, [you shall begin to count seven weeks]: [I.e.,] from the time the omer is harvested [on the sixteenth of Nissan], which is the beginning of the harvest. — [see Lev . 23:10, Sifrei ; Men. 71a]		מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה: מִשֶּׁנִּקְצַר הָעֹמֶר שֶׁהוּא רֵאשִׁית הַקָּצִיר (עי' ספרי; מנחות ע"א):
10And you shall perform the Festival of Weeks to the Lord, your God, the donation you can afford to give, according to how the Lord, your God, shall bless you.		יוְעָשִׂ֜יתָ חַ֤ג שָֽׁבֻעוֹת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ מִסַּ֛ת נִדְבַ֥ת יָֽדְךָ֖ אֲשֶׁ֣ר תִּתֵּ֑ן כַּֽאֲשֶׁ֥ר יְבָֽרֶכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
the donation you can afford to give: [I.e.,] sufficient generous donation from you; according to the blessing [that God bestows upon you], bring peace offerings of happiness [these are extra peace offerings in addition to the Festival offerings] and invite guests to eat [with you].		מִסַּת נִדְבַת יָֽדְךָ: דֵּי נִדְבַת יָדְךָ, הַכֹּל לְפִי הַבְּרָכָה הָבֵא שַׁלְמֵי שִׂמְחָה וְקַדֵּשׁ קְרוּאִים לֶאֱכֹל:
11And you shall rejoice before the Lord, your God, -you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite who is within your cities, and the stranger, and the orphan, and the widow, who are among you, in the place which the Lord, your God, will choose to establish His Name therein.		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:
the Levite… the stranger, the orphan, and the widow: [God says:] These are My four, corresponding to your four, [namely,] “Your son, and your daughter, and your manservant, and your maidservant.” If you shall gladden Mine, I will gladden yours. — [Midrash Aggadah, Midrash Hagadol. Compare Tanchuma 18, Pesikta d’Rav Kahana p.100a. Note that in incunabula editions, this comment of Rashi is connected to the preceding one: and invite guests to eat [with you]: the Levite… the stranger, the orphan, and the widow. [God says:] These are My four…]		לוי גר יתום ואלמנה: אַרְבָּעָה שֶׁלִּי כְּנֶגֶד אַרְבָּעָה שֶׁלְּךָ – בנך ובתך ועבדך ואמתך, אִם אַתָּה מְשַׂמֵּחַ אֶת שֶׁלִּי אֲנִי מְשַׂמֵּחַ אֶת שֶׁלְּךָ:
12And you shall remember that you were a slave in Egypt, and you shall keep and perform these statutes.		יבוְזָ֣כַרְתָּ֔ כִּי־עֶ֥בֶד הָיִ֖יתָ בְּמִצְרָ֑יִם וְשָֽׁמַרְתָּ֣ וְעָשִׂ֔יתָ אֶת־הַֽחֻקִּ֖ים הָאֵֽלֶּה:
And you shall remember that you were a slave [in Egypt]: On this condition did I redeem you [from Egypt], that you keep and perform these statutes.		וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו': עַל מְנָת כֵּן פְּדִיתִיךָ, שֶׁתִּשְׁמֹר וְתַעֲשֶׂה אֶת הַחֻקִּים הָאֵלֶּה:

Fifth Portion

Devarim (Deuteronomy) Chapter 16

13You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.		יגחַ֧ג הַסֻּכֹּ֛ת תַּֽעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ:
You shall make yourself the Festival of Sukkoth…] when you gather in [the produce]-: [i.e.,] at the time of the ingathering, when you bring the summer fruits into the house. Another explanation: “when you gather in [the produce] from your threshing floor and your vat” (‏בְּאָסְפְּךָ מִגָּרְנְ‏ךָ וּמִיִּקְבֶךָ) teaches that we should cover the sukkah [only] with the waste products that come from the threshing floor and the vat [i.e., with things that have grown from the ground, have become detached, and are not susceptible to ritual uncleanness. Since they are not foods and are not vessels, they are not susceptible to spiritual uncleanness. - R.H. 13a; Suk. 12a]		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):
14And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities.		ידוְשָֽׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ:
15Seven days you shall celebrate the Festival to the Lord, your God, in the place which the Lord shall choose, because the Lord, your God, will bless you in all your produce, and in all the work of your hands, and you will only be happy.		טושִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה כִּ֣י יְבָֽרֶכְךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַֽעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ:
and you will only be happy: According to its simple meaning, this is not an expression denoting a command, but rather an expression of an assurance [i.e., I promise you that you will be happy]. But according to its oral interpretation, [our Rabbis] learned from this to include the night before the last day of the Festival for the obligation of rejoicing. — [see Suk. 48a; Sifrei]		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):
16Three times in the year, every one of your males shall appear before the Lord, your God, in the place He will choose: on the Festival of Matzoth and on the Festival of Weeks, and on the Festival of Sukkoth, and he shall not appear before the Lord 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:
and he shall not appear before the Lord empty-handed: But bring burnt-offerings of appearance (עוֹלוֹת רְאִיָּה) [which are obligatory when appearing before the Lord in Jerusalem on the Festivals] and Festival peace-offerings. - [Chag. 8b]		וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם: אֶלָּא הָבֵא עוֹלוֹת רְאִיָּה וְשַׁלְמֵי חֲגִיגָה:
17[Every] man [shall bring] as much as he can afford, according to the blessing of the Lord, your God, which He has given you.		יזאִ֖ישׁ כְּמַתְּנַ֣ת יָד֑וֹ כְּבִרְכַּ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר נָֽתַן־לָֽךְ:
[Every] man [shall bring] as much as he can afford: One who has many eaters [i.e., a large family] and many possessions should bring many burnt-offerings and many peace-offerings. — [Sifrei; Chag. 8b]		אִישׁ כְּמַתְּנַת יָדוֹ: מִי שֶׁיֵּשׁ לוֹ אוֹכְלִין הַרְבֵּה וּנְכָסִים מְרֻבִּין יָבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מְרֻבִּים (ספרי; חגיגה ח'):

Maftir Portion

Bamidbar (Numbers) Chapter 28

19You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you.		יטוְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִֽהְי֥וּ לָכֶֽם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7).		פָּרִים: כְּנֶגֶד אַבְרָהָם שֶׁנֶּאֱמַר "וְאֶל הַבָּקָר רָץ אַבְרָהָם" (בראשית י"ח):
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13).		אילים: כְּנֶגֶד אֵילוֹ שֶׁל יִצְחָק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10]		כְבָשִׂים: כְּנֶגֶד יַעֲקֹב שֶׁנֶּאֱמַר "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב" (שם ל'); בִּיסוֹדוֹ שֶׁל רַ' מֹשֶׁה הַדַּרְשָׁן רָאִיתִי זֹאת:
20Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up.		כוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּֽעֲשֽׂוּ:
21And you shall offer up one tenth for each lamb, for all seven lambs.		כאעִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּֽעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
22And one young male goat for a sin offering to atone for you.		כבוּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
23You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering.		כגמִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּֽעֲשׂ֖וּ אֶת־אֵֽלֶּה:
24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation.		כדכָּאֵ֜לֶּה תַּֽעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵֽעָשֶׂ֖ה וְנִסְכּֽוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48]		כָּאֵלֶּה תַּֽעֲשׂוּ לַיּוֹם: שֶׁלֹּא יִהְיוּ פוֹחֲתִין וְהוֹלְכִין כְּפָרֵי הֶחָג (ספרי):
25The seventh day shall be a holy convocation for you; you shall not perform any mundane work.		כהוּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:

Haftarah

Yeshayahu (Isaiah) Chapter 10

32Still today, [he intends] to stand in Nob; he waves his hand toward the mount of the daughter of Zion, the hill of Jerusalem.		לבע֥וֹד הַיּ֖וֹם בְּנֹ֣ב לַֽעֲמֹ֑ד יְנֹפֵ֚ף יָדוֹ֙ הַ֣ר בַּת־ (כתיב בַּית־) צִיּ֔וֹן גִּבְעַ֖ת יְרֽוּשָׁלִָֽם:
Still today, [he intends] to stand in Nob: All this way he hastened, in order to stand in Nob while it is still day, since his stargazers told him, If you attack it today, you will conquer it. And, when he stood in Nob and saw that Jerusalem was small, he did not heed the words of his stargazers and began to wave his hand arrogantly: For a city like this have I mustered all these armies? Stay here overnight, and tomorrow, each one will cast his stone upon it.		עוד היום בנוב לעמוד: כל הדרך הזה נתלבט כדי לעמוד בעוד היום בנוב לפי שאמרו לו איצטגניניו אם תלח' בה היום תכבשנ' וכשעמד בנוב וראה את ירושלים קטנה לא חש לדברי איצטגניניו והתחיל להניף ידו בגאו' וכי על עיר כזו הרגזתי כל החיילות הללו לינו פה הלילה ולמחר ישליך בה איש אבנו:
		הר: בת ציון להר בת ציון:
33Behold the Master, the Lord of Hosts lops off the branches with a saw, and those of lofty height are hewn down, and the tall one shall be humbled.		לגהִנֵּ֚ה הָֽאָדוֹן֙ יְהֹוָ֣ה צְבָא֔וֹת מְסָעֵ֥ף פֻּארָ֖ה בְּמַֽעֲרָצָ֑ה וְרָמֵ֚י הַקּוֹמָה֙ גְּדֻעִ֔ים וְהַגְּבֹהִ֖ים יִשְׁפָּֽלוּ:
Behold the Master: on that night.		הנה האדון: בלילה ההוא:
lops off the branches with a saw: Shall lop off its branches, the root of the branches of his trees. ([Mss. read:] Uproots the branches of his trees.) ([Other mss. read:] Cuts off the branches of his trees.)		מסעף פארה במערצה: יפשח פארותיו עיקר ענפי אילנותיו:
with a saw: Heb. בְּמַעֲרָצָה, with a saw that cuts the boughs. This [word פֻּארָה] is not an expression denoting a winepress, for it is not spelled with a ‘vav,’ like (infra 63:3) “A winepress (פּוּרָה) I trod,” and like (Haggai 2:16) “To draw off fifty measures from the winepress (פּוּרָה) ,” but with an ‘aleph,’ like (Ezekiel 31:5) “And its boughs became long (פֹּארֹתָיו).” מְסָעֵף is an expression of cutting off branches [esbranchier in O.F.], like (infra 27:10) “And he will destroy its branches (סְעִיפֶיהָ), and (infra 17:6)” On its branches (בִּסְעִיפֶיהָ) the fruitful one."		במערצה: במשור המקצץ הענפים אין פארה זו לשון גת שהרי לא נכתב בוי"ו כמו פורה דרכתי (לקמן ס"ג) וכמו לחשוף חמשים פורה (חגי ב׳:ט״ז) אלא באל"ף כמו ותארכנה פאורותיו (יחזקאל ל״א:ה׳) ומסעף הוא לשון מקצץ ענפים אישברנקיי"ר בלע"ז כמו וכלה סעיפיה (לקמן כז) וכן בסעיפיה פוריה (לקמן יז):
with a saw: Heb. בְּמַעֲרָצָה, with an implement of destruction, which breaks them.		במערצה: בכלי משחית העורץ ושובר אותם:
and those of lofty height: [This alludes to] the heroes.		ורמי הקומה: המלכים והשרים:
are hewn down: The expression of hewing is apropos only to trees and hard things.		גדועים: אין לשון גידוע נופל אלא באילנות ודבר קשה:
34And the thickets of the forests shall be cut off with iron, and the Lebanon shall fall through a mighty one.		לדוְנִקַּ֛ף סִֽבְכֵ֥י הַיַּ֖עַר בַּבַּרְזֶ֑ל וְהַלְּבָנ֖וֹן בְּאַדִּ֥יר יִפּֽוֹל:
And… shall be cut off: Heb. וְנִקַּף. This, too, is an expression of cutting, as (ibid.) “Like one who cuts off olives (כְּנֹקֶף).” ואךדרְנִקַּף is in the passive voice.		ונקף: אף זה לשון קציצה כמו כנוקף זית ונקף לשון ונפעל:
the thickets of the forests: The prominent branches, symbolizing the heroes.		סבכי היער: הענפים החשובים והגבורים:
and the Lebanon: The thickness of his forest and his stately forest. They are the multitudes of his armies.		והלבנון: עובי יערו וכרמילו הן מרבית חיילותיו:
shall fall through a mighty one: Through an angel they shall fall. Alternatively, through a mighty one, in the merit of Hezekiah who is the mighty one and the rulers of Israel, as it is said (Jer. 30:21): “And their leader shall be of themselves.”		באדיר יפול: על ידי מלאך יפלו, ד"א באדיר בזכות חזקיהו שהוא אדירם ומושלם של ישראל כמה שנאמ' והיה אדירו ממנו (ירמיהו ל׳:כ״א):

Yeshayahu (Isaiah) Chapter 11

1And a shoot shall spring forth from the stem of Jesse, and a twig shall sprout from his roots.		אוְיָצָ֥א חֹ֖טֶר מִגֶּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּֽׁרָשָׁ֥יו יִפְרֶֽה:
And a shoot shall spring forth from the stem of Jesse: And if you say, ‘Here are consolations for Hezekiah and his people, that they shall not fall into his hands. Now what will be with the exile that was exiled to Halah and Habor, is their hope lost?’ It is not lost! Eventually, the King Messiah shall come and redeem them.		ויצא חוטר מגזע ישי: ואם תאמרו הרי תנחומין לחזקיהו ועמו שלא יפלו בידו ומה תהא על הגולה אשר הגלה בחלח וחבור שמא אבד סברם לא אבד סוף שיבא מלך משיחנו ויגאלם:
a shoot: [This is symbolic of] the royal scepter.		חוטר: שבט מלוכה:
and a twig: an expression of a sapling.		ונצר: ל' יונק אילן:
and a twig shall sprout from its roots: and the entire section, and at the end (v. 11), "And it shall come to pass, that on that day, the Lord shall apply His hand again…[from Assyria]… Hence, [it is obvious] that this prophecy was said to console those exiled to Assyria.		ונצר משרשיו יפרה: ובכל הענין ובסופו והיה ביום ההוא יוסיף ה' שנית ידו הרי שנאמרה נבואה זו לנחמת הגולים מאשור, (אמר המעתיק בימי חורפי הקשיתי לשאול לכמה גאונים על מה שכתב א"מ זקני הרמ"א בהגה"ה בהלכות ראש השנה שאגוז בגימטריא ח"ט והלא הוא גם גי' טו"ב, ותרצתי על פי הזוהר מה שהקשה ר"א את אביו רשב"י):
2And the spirit of the Lord shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and fear of the Lord.		בוְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהֹוָ֑ה ר֧וּחַ חָכְמָ֣ה וּבִינָ֗ה ר֚וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהֹוָֽה:
3And he shall be animated by the fear of the Lord, and neither with the sight of his eyes shall he judge, nor with the hearing of his ears shall he chastise.		גוַֽהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהֹוָ֑ה וְלֹֽא־לְמַרְאֵ֚ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹֽא־לְמִשְׁמַ֥ע אָזְנָ֖יו יוֹכִֽיחַ:
And he shall be animated by the fear of the Lord: He shall be filled with the fear of the Lord. [ed enos mera il luy in O.F., and he shall be enlivened.]		והריחו ביראת ה': ימלא רוח יראת ה' ובלע"ז איראונמירלו"י:
and neither with the sight of his eyes shall he judge: For, with the wisdom of the Holy One, blessed be He, which is within him, will he know and understand who is innocent and who is guilty.		ולא למראה עיניו ישפוט: כי בחכמת הקב"ה בקרבו ידע ויבין מי זכאי ומי חייב:
4And he shall judge the poor justly, and he shall chastise with equity the humble of the earth, and he shall smite the earth with the rod of his mouth and with the breath of his lips he shall put the wicked to death.		דוְשָׁפַ֚ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע:
with equity: This is an expression of mildness and tenderness.		במישור: לשון נוח ורך:
and he shall smite the earth with the rod of his mouth: As the Targum states: And he shall smite the sinful of the earth.		והכה ארץ בשבט פיו: כתרגומו וימחי חייבי ארעא:
and with the breath of his lips: Jonathan [renders:] And with the speech of his lips.		וברוח שפתיו: ובממלל ספוותיה:
5And righteousness shall be the girdle of his loins, and faith the girdle of his loins.		הוְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מָתְנָ֑יו וְהָֽאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו:
And righteousness shall be the girdle of his loins: Jonathan [renders:] And the righteous shall surround him; i.e., they will cleave to him like a girdle.		והיה צדק אזור מתניו: ויהון צדיקיא סחור סחור ליה דבקים בו כאזור:
6And a wolf shall live with a lamb, and a leopard shall lie with a kid; and a calf and a lion cub and a fatling [shall lie] together, and a small child shall lead them.		ווְגָ֚ר זְאֵב֙ עִם־כֶּ֔בֶשׂ וְנָמֵ֖ר עִם־גְּדִ֣י יִרְבָּ֑ץ וְעֵ֨גֶל וּכְפִ֚יר וּמְרִיא֙ יַחְדָּ֔ו וְנַ֥עַר קָטֹ֖ן נֹהֵ֥ג בָּֽם:
and a fatling: a fattened ox [following Jonathan].		ומרי: שור פטם:
7And a cow and a bear shall graze together, their children shall lie; and a lion, like cattle, shall eat straw.		זוּפָרָ֚ה וָדֹב֙ תִּרְעֶ֔ינָה יַחְדָּ֖ו יִרְבְּצ֣וּ יַלְדֵיהֶ֑ן וְאַרְיֵ֖ה כַּבָּקָ֥ר יֹֽאכַל־תֶּֽבֶן:
8And an infant shall play over the hole of an old snake and over the eyeball of an adder, a weaned child shall stretch forth his hand.		חוְשִֽׁעֲשַׁ֥ע יוֹנֵ֖ק עַל־חֻ֣ר פָּ֑תֶן וְעַל֙ מְאוּרַ֣ת צִפְעוֹנִ֔י גָּמ֖וּל יָד֥וֹ הָדָֽה:
shall play: Heb. וְשִׁעֲשַׁע, shall play.		ושעשע: ושחק:
over the hole of an old snake: over a hole in the ground in which the snake makes its nest [krot in O.F.], a cave. an old snake פֶּתֶן. A snake, when it ages, becomes deaf and is called פֶּתֶן. From then on, it cannot be charmed; as it is said (Psalms 58:6): “Who will not hearken to the voice of charmers.”		על חור פתן: על חור עפר שהנחש מקנן בתוכו קרו"ט בלע"ז, פתן נחש משהזקין נעשה חרש ונקרא פתן שוב אין לו לחש שנאמר (תהלים נח) אשר לא ישמע לקול מלחשים:
and over the eyeball of a venomous snake: Jonathan renders: the eyeballs of venomous snakes [מְאוּרַת from אוֹר, light]. Menahem (Machbereth Menachem p. 32) interpreted it as an expression of a hole, namely holes in the ground. Comp. (Gen. 11:28) “The valley of the Chaldees (אוּר);” (infra 24:15) “In the valleys (בָּאוּרִים) honor the Lord.”		ועל מאורת צפעוני: יונתן תירגם חיזו גלגלי עיני חיוי חורמן, ומנחם פתר בו לשון נקב וחורי עפר וכן אור כשדים (בראשי' י"א) וכן באורים כבדו את ה' (לקמן כד):
a weaned child: a child weaned from his mother’s breasts.		גמול: תינוק הגמול משדי אמו:
shall stretch forth his hand: Heb. הָדָה. Jonathan renders: shall stretch forth his hands (sic). Comp. (Ezekiel 7:7) “The joyful call (הֵד) of the mountains, also (infra 16:9)” The cry (הֵידָד)," which is an expression of raising the voice. This, too, is an expression of raising, and the final [letter] ‘heh’ appears in it as a radical which sometimes falls out, like עָשָׂה (made), בָּנָה (built), קָנָה (acquired).		ידו הדה: ת"י ידוהי יושיט כמו הד הרים (יחזקאל ז׳:ז׳) וכמו הידד (לקמן טו) שהוא ל' הרמת קול אף זה לשון הרמה וה"א אחרונה באה בתוכה יסוד נופל כמו עשה בנה קנה:
9They shall neither harm nor destroy on all My holy mount, for the land shall be full of knowledge of the Lord as water covers the sea bed.		טלֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָֽלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהֹוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים:
knowledge of the Lord: [lit.] to know the Lord.		דעה את ה': לדעת את ה':
10And it shall come to pass on that day, that the root of Jesse, which stands as a banner for peoples, to him shall the nations inquire, and his peace shall be [with] honor.		יוְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֚ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָֽיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד:
as a banner for peoples: that peoples should raise a banner to gather to him.		לנס עמים: להיות עמים מרימים נס להקבץ אליו:
11And it shall come to pass that on that day, the Lord shall continue to apply His hand a second time to acquire the rest of His people, that will remain from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Sumeria and from Hamath and from the islands of the sea.		יאוְהָיָ֣ה \| בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֚י \| שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵֽאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵֽעֵילָ֚ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵֽאִיֵּ֖י הַיָּֽם:
a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.		שנית: כמו שקנאם ממצרים שהיתה גאולתם ברורה מאין שיעבוד אבל גאולת בית שני אינה מן המניין שהרי משועבדים היו לכורש:
and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.		ומאיי הים: הן איי כתים יונים:
12And He shall raise a banner to the nations, and He shall gather the lost of Israel, and the scattered ones of Judah He shall gather from the four corners of the earth.		יבוְנָשָֹ֤א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֚וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵֽאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ:
And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.		נשא נס: פירקא בלע"ז והיה לאות לקבוץ אליו ולהביא את גליות ישראל מנחה לו:
13And the envy of Ephraim shall cease, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, nor shall Judah vex Ephraim.		יגוְסָ֙רָה֙ קִנְאַ֣ת אֶפְרַ֔יִם וְצֹֽרְרֵ֥י יְהוּדָ֖ה יִכָּרֵ֑תוּ אֶפְרַ֙יִם֙ לֹֽא־יְקַנֵּ֣א אֶת־יְהוּדָ֔ה וִֽיהוּדָ֖ה לֹֽא־יָצֹ֥ר אֶת־אֶפְרָֽיִם:
Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.		אפרים לא יקנא את יהודה: משיח בן יוסף ומשיח בן דוד לא יקנאו זה בזה:
14And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.		ידוְעָפ֨וּ בְכָתֵ֚ף פְּלִשְׁתִּים֙ יָ֔מָּה יַחְדָּ֖ו יָבֹ֣זּוּ אֶת־בְּנֵי־קֶ֑דֶם אֱד֚וֹם וּמוֹאָב֙ מִשְׁל֣וֹחַ יָדָ֔ם וּבְנֵ֥י עַמּ֖וֹן מִשְׁמַעְתָּֽם:
And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה);” (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan render it: And they shall join in one accord to smite the Philistines who are in the west.		ועפו בכתף פלשתים ימה: יעופו וירוצו ישראל שכם אחד על הפלשתים אשר הם במערבה של ארץ ישראל ויכבש את ארצם כמו דרך ירצחו שכמה (הושע ו׳:ט׳) שכם אחד (צפניה ג) וכן ת"י ויתחברון כתף חד למימחי פלישתאי די במערבא:
and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.		ובני עמון משמעתם: כתרגומו ישתמעון להון, מקבלין מצותם עליהם:
15And the Lord shall dry up the tongue of the Egyptian Sea, and He shall lift His hand over the river with the strength of His wind, and He shall beat it into seven streams, and He shall lead [the exiles] with shoes.		טווְהֶֽחֱרִ֣ים יְהֹוָ֗ה אֵת לְשׁ֣וֹן יָם־מִצְרַ֔יִם וְהֵנִ֥יף יָד֛וֹ עַל־הַנָּהָ֖ר בַּעְיָ֣ם רוּח֑וֹ וְהִכָּ֙הוּ֙ לְשִׁבְעָ֣ה נְחָלִ֔ים וְהִדְרִ֖יךְ בַּנְּעָלִֽים:
And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.		והחרים: ליבשו כדי שיעברו בו גליות ישראל ממצרים:
over the river: The Euphrates River, for the exiles from Assyria to cross.		על הנהר: נהר פרת לעבור בו גליות אשור:
with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”		בעים רוחו: אין לו דמיון במקרא ולפי הענין יפתר בחוזק רוחו:
into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.		לשבעה נחלים: לשבע גזרים לעבור בו שבע גליות האמורות למעלה מאשור וממצרים וגו', ומאיי הים אינו מאותו צד:
and He shall lead: the exiles within it.		והדריך: בתוכו את הגליות:
with shoes: on dry land.		בנעלים: ביבשה:
16And there shall be a highway for the remnant of His people who remain from Assyria, as there was for Israel on the day they went up from the land of Egypt.		טזוְהָֽיְתָ֣ה מְסִלָּ֔ה לִשְׁאָ֣ר עַמּ֔וֹ אֲשֶׁ֥ר יִשָּׁאֵ֖ר מֵֽאַשּׁ֑וּר כַּֽאֲשֶׁ֚ר הָֽיְתָה֙ לְיִשְׂרָאֵ֔ל בְּי֥וֹם עֲלֹת֖וֹ מֵאֶ֥רֶץ מִצְרָֽיִם:
And there shall be a highway: in the midst of the water for the remnant of His people.		והיתה מסילה: בתוך המים לשאר עמו:

Yeshayahu (Isaiah) Chapter 12

1And you shall say on that day, "I will thank You, O Lord, for You were wroth with me; may Your wrath turn away and may You comfort me.		אוְאָֽמַרְתָּ֙ בַּיּ֣וֹם הַה֔וּא אוֹדְךָ֣ יְהֹוָ֔ה כִּ֥י אָנַ֖פְתָּ בִּ֑י יָשֹׁ֥ב אַפְּךָ֖ וּֽתְנַחֲמֵֽנִי:
And you shall say: when you see the nations being sentenced to disgrace and abhorrence.		ואמרת: בראותך זאת:
I will thank You, O Lord, for you were wroth with me: and You exiled me, and my exile atoned for me, and now, amends have been made for my iniquity. May Your wrath turn away and may You comfort me. Jonathan renders: I will confess before You, O Lord, that I sinned before You, and, therefore, You were wroth with me, and were it not for Your mercy, I would not be worthy to have Your wrath turn away and comfort me, and behold, Your wrath has turned away from me.		אודך: כי אנפת בי והגליתני וכפר גלותי עלי ועתה נרצה עוני וישב אפך ותנחמני ויונתן תרגם אודך ה' כי חטאתי לך ועל כן אנפת בי ולולי רחמיך לא הייתי כדאי לשוב אפך ולנחמני והנה שב אפך ממני:
2Here is the God of my salvation, I shall trust and not fear; for the strength and praise of the Eternal the Lord was my salvation."		בהִנֵּ֨ה אֵ֧ל יְשֽׁוּעָתִ֛י אֶבְטַ֖ח וְלֹ֣א אֶפְחָ֑ד כִּ֣י עָזִּ֚י וְזִמְרָת֙ יָ֣הּ יְהֹוָ֔ה וַֽיְהִי־לִ֖י לִישׁוּעָֽה:
for the strength and the praise of the Eternal the Lord: The strength and the praise of the Holy One, blessed be He, that was my salvation. We cannot, however, explain עָזִּי, like עֻזִּי, my strength, for we do not find in Scripture עָזִּי vowelized with a short ‘kamatz,’ but with a ‘shuruk,’ reading עֻזִּי, with the exception of three places where it is accompanied by וְזִמְרָת. Also, וְזִמְרָת cannot be explained like וְזִמְרָתִי, my praise, but we are forced to say that וְזִמְרָת is connected to the word following it. Therefore, I say that the ‘yud’ of עָזִּי is merely like the ‘yud’ of (Deut. 33:16) סְנֶה שׁוֹכְנִי, “He Who dwells in the thornbush.”		עזי וזמרת יה ה': עז ושבח של הקדוש ברוך הוא הוא היה לי לישועה, ואין לפרש עוזי עוז שלי שלא מצינו במקרא עזי נקוד חטף קמץ אלא שורק עזי חוץ משלש מקומות שהוא סמוך אצל וזמרת ולא וזמרת כמו וזמרתי אלא על כרחך וזמרת דבוק הוא לתיבה של אחריו לכך אני אומר שאין יו"ד של עזי אלא כמו יו"ד של שוכני סנה (דברי' לג):
the Eternal the Lord: Until now His Name was divided, and with the downfall of Amalek, it became whole, and so Scripture states (Exodus 17: 16): “For the hand is on the throne of the Eternal (כֵּס יָהּ),” implying that the throne is incomplete and the Name is incomplete until the Lord wages war against Amalek.		יה יהוה: עד הנה היה שמו חלוק ובמפלתו של עמלק נעשה שלם וכן הוא אומר כי יד על כס יה (שמות י״ז:ט״ז) אין הכסא שלם ואין השם שלם עד שתהא מלחמה לה' בעמלק:
was my salvation.: Heb. וַיְהִי לִי לִישׁוּעָה, like הָיָה לִי לִישׁוּעָה, was to me for a salvation, and it is customary for Scripture to speak in this manner. Comp. (Exodus 9:21) “And he who did not heed the word of the Lord, left (וַיַּעֲזֹב) his slaves and his cattle;” also, in II Chronicles (10:17): “And the children of Israel who dwelt in the cities of Judah, Rehoboam reigned (וַיִּמְלֹךְ) over them.” It should say, עֲלֵיהֶם מָלַךְ.		ויהי לי לישועה: כמו היה לי לישועה ודרך מקראות לדבר כן כמו ואשר לא שם לבו (שם ט') וגו' ויעזוב את עבדיו ואת מקנהו ועוד בדברי הימים (ב י') ובני ישראל היושבים בערי יהודה וימלוך עליהם רחבעם היה לו לומר מלך עליהם רחבעם:
3And you shall draw water with joy from the fountains of the salvation.		גוּשְׁאַבְתֶּם־מַ֖יִם בְּשָׂשׂ֑וֹן מִמַּֽעַיְנֵ֖י הַיְשׁוּעָֽה:
And you shall draw water: You shall receive a new teaching [from Targum].		ושאבתם: ותקבלון אולפן חדת:
from the fountains of the salvation: For their heart will be dilated through the salvation that came to them, and secrets of the Torah that have been forgotten during the exile, because of the troubles, will be revealed to them.		ממעיני הישועה: כי ירחיב לבם על ידי ישועה הבאה להם ויתגלו להם רזי התורה שנשתכחו בבבל על ידי הצרות:
4And you shall say on that day, "Thank the Lord, call in His Name, publicize His deeds among the peoples; keep it in remembrance, for His Name is exalted.		דוַֽאֲמַרְתֶּ֞ם בַּיּ֣וֹם הַה֗וּא הוֹד֚וּ לַֽיהֹוָה֙ קִרְא֣וּ בִשְׁמ֔וֹ הוֹדִ֥יעוּ בָֽעַמִּ֖ים עֲלִֽילֹתָ֑יו הַזְכִּ֕ירוּ כִּ֥י נִשְׂגָּ֖ב שְׁמֽוֹ:
His deeds: Heb. עֲלִילוֹתָיו, similar to מַעֲלָלָיו.		עלילותיו: מעלליו:
keep it in remembrance: to praise [His Name,] for it is exalted.		הזכירו: לשבח כי נשגב הוא:
5Sing to the Lord for He has performed mighty deeds; this is known throughout the land.		הזַמְּר֣וּ יְהֹוָ֔ה כִּ֥י גֵא֖וּת עָשָׂ֑ה מוּדַ֥עַת (כתיב מיּדַ֥עַת) זֹ֖את בְּכָל־הָאָֽרֶץ:
6Shout and praise, O dwellers of Zion, for great in your midst is the Holy One of Israel.		וצַֽהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּֽי־גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל: