| 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.’ ” 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…,’” and it gave them permission to eat it in any location, as it says: “You may eat it anywhere.” 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: 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.” |
|
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):
|
| 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.” 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”! 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….” |
|
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.” |
|
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.” |
|
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,” 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),” 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.” |
|
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, 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.” 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…” – 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):
|
| 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.” 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 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….” |
|
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.” 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:
|
