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Learning & Values Parshah (Weekly Torah) Vayikra - Leviticus Emor Texts & Summaries

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First Portion

Vayikra (Leviticus) Chapter 21

1God said to Moses: “Say to the priests, the sons of Aaron—you must say to them—‘No one may ritually defile himself among his people on account of a corpse,		אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּֽהֲנִ֖ים בְּנֵ֣י אַֽהֲרֹ֑ן וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו:
אֱמֹר אֶל־הַכֹּֽהֲנִים - Say to the priests. The verse uses a double expression – אֱמֹר “Say,” and וְאָמַרְתָּ “you must say” – in order to obligate adults to take care that minors also not ritually defile themselves.		אֱמֹר אֶל־הַכֹּֽהֲנִים. אמר ואמרת, לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים (יבמות קי"ד):
בְּנֵי אַֽהֲרֹן - The sons of Aaron. I might think that this includes those demoted from the priesthood. Scripture therefore states: הַכֹּהֲנִים “the priests.”		בְּנֵי אַֽהֲרֹן. יָכוֹל חֲלָלִים תַּלְמוּד לוֹמָר הַכֹּהֲנִים:
בְּנֵי אַֽהֲרֹן - The sons of Aaron. This implies even those who have a bodily defect.		בְּנֵי אַֽהֲרֹן. אַף בַּעֲלֵי מוּמִין בְּמַשְׁמָע:
בְּנֵי אַֽהֲרֹן - The sons of Aaron - but not the daughters of Aaron.		בְּנֵי אַֽהֲרֹן. וְלֹא בְּנוֹת אַהֲרֹן (ספרא):
לֹֽא־יִטַּמָּא בְּעַמָּֽיו - No one may defile himself among his people - i.e., as long as the corpse is “among his people.” This excludes a met mitzvah (i.e., a corpse in a deserted area where there is no one else to tend to it).		לֹֽא־יִטַּמָּא בְּעַמָּֽיו. בְּעוֹד שֶׁהַמֵּת בְּתוֹךְ עַמָּיו, יָצָא מֵת מִצְוָה (שם):
2except for his close relative, his mother, his father, his son, his daughter, and his brother.		בכִּ֚י אִם־לִשְׁאֵר֔וֹ הַקָּרֹ֖ב אֵלָ֑יו לְאִמּ֣וֹ וּלְאָבִ֔יו וְלִבְנ֥וֹ וּלְבִתּ֖וֹ וּלְאָחִֽיו:
כִּי אִם־לִשְׁאֵרוֹ - Except for his close relative. The term שְׁאֵרוֹ here refers to none other than his wife.		כִּי אִם־לִשְׁאֵרוֹ. אֵין שְׁאֵרוֹ אֶלָּא אִשְׁתּוֹ (שם; יבמות כ"ב):
3Regarding his virgin sister, as long as she was “close” to him in that she was not married to a man, he must defile himself for her.		גוְלַֽאֲחֹת֤וֹ הַבְּתוּלָה֙ הַקְּרוֹבָ֣ה אֵלָ֔יו אֲשֶׁ֥ר לֹא־הָֽיְתָ֖ה לְאִ֑ישׁ לָ֖הּ יִטַּמָּֽא:
הַקְּרוֹבָה - (lit.) Who is close. This is said in order to include a wife to whom he is only betrothed but not yet married.		הַקְּרוֹבָה. לְרַבּוֹת אֶת הָאֲרוּסָה (ספרא; יבמות ס'):
אֲשֶׁר לֹא־הָֽיְתָה לְאִישׁ - She was not married to a man - i.e., for marital relations.		אֲשֶׁר לֹא־הָֽיְתָה לְאִישׁ. לְמִשְׁכָּב:
לָהּ יִטַּמָּֽא - He must defile himself for her. This is a commandment.		לָהּ יִטַּמָּֽא. מִצְוָה (ספרא; זבחים ק'):
4A husband must not ritually defile himself for a wife who died among his people if she caused his temporary demotion from active priesthood.		דלֹ֥א יִטַּמָּ֖א בַּ֣עַל בְּעַמָּ֑יו לְהֵ֖חַלּֽוֹ:
לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּֽוֹ - means: a husband must not ritually defile himself for his forbidden wife through whom he is temporarily demoted as long as she is with (i.e., married to) him. And so is the straightforward meaning of the verse: A husband must not make himself defiled for his close relative (i.e., his wife) as long as she is among his people, i.e., she has people who can bury her and is thus not a met mitzvah. And to which close relative do I refer? To the one who is לְהֵחַלּוֹ “to his becoming demoted,” i.e., who causes him to become demoted from his priestly status.		לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּֽוֹ. לֹא יִטַּמָּא לְאִשְׁתּוֹ פְּסוּלָה שֶׁהוּא מְחֻלָּל בָּהּ בְּעוֹדָהּ עִמּוֹ, וְכֵן פְּשׁוּטוֹ שֶׁל מִקְרָא: לֹא יִטַּמָּא בַּעַל בִּשְׁאֵרוֹ בְּעוֹד שֶׁהוּא בְּתוֹךְ עַמָּיו — שֶׁיֵּשׁ לָהּ קוֹבְרִין, שֶׁאֵינָהּ מֵת מִצְוָה, וּבְאֵיזֶה שְׁאֵר אָמַרְתִּי? בְּאוֹתוֹ שֶׁהוּא לְהֵחַלּוֹ — לְהִתְחַלֵּל הוּא מִכְּהֻנָּתוֹ (עי' ספרא; יבמות צ'):
5They must not make a bald spot on their heads, nor may they shave any edge of their beard, nor may they make cuts in their flesh.		הלֹֽא־יִקְרְח֤וּ (כתיב לא־יִקְרְחֻ֤ה) קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת:
לֹא יקרחה קָרְחָה - They must not make a bald spot - in mourning for a dead person. But is not every Israelite also warned against this? Rather, the meaning is that since it says regarding an Israelite: בֵּין עֵינֵיכֶם “between your eyes,” 1 I might think that one is not liable for making a bald spot anywhere else on the head. Scripture therefore states here: בְּרֹאשָׁם “on their heads,” and we learn this detail regarding an Israelite by a verbal analogy (גְזֵרָה שָׁוָה) to the prohibition regarding the priests: It says here קָרְחָה and it says there, regarding an Israelite, קָרְחָה – just as here it refers to the entire head, so does it there refer to the entire head, wherever he makes a bald spot on the head. And just as there it applies only when it is done in mourning for a dead person, so does it here apply only when it is done in mourning for a dead person.		לֹא יקרחה קָרְחָה. עַל מֵת וַהֲלֹא אַף יִשְׂרָאֵל הֻזְהֲרוּ עַל כָּךְ? אֶלָּא לְפִי שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל בֵּין עֵינֵיכֶם (דברים י"ד), יָכוֹל לֹא יְהֵא חַיָּב עַל כָּל הָרֹאשׁ, תַּלְמוּד לוֹמָר בְּרֹאשָׁם, וְיִלָּמְדוּ יִשְׂרָאֵל מִכֹּהֲנִים בִּגְזֵרָה שָׁוָה, נֶאֱמַר כָּאן קָרְחָה וְנֶאֱמַר בְּיִשְׂרָאֵל קָרְחָה, מַה כָּאן כָּל הָרֹאשׁ אַף לְהַלָּן כָּל הָרֹאשׁ בְּמַשְׁמָע — כָּל מָקוֹם שֶׁיִּקְרַח בָּרֹאשׁ, וּמַה לְּהַלָּן עַל מֵת, אַף כָּאן עַל מֵת (מכות כ'):
וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ - Nor may they shave [any] edge of their beard. Since it says regarding a lay Israelite: וְלֹא תַשְׁחִית “You must not destroy any edge of your beard,” 2 I might think that this is forbidden even if he removed the hairs from his beard with tweezers or a smoothing instrument. It therefore says here: “nor may they shave,” i.e., he is liable only for an action called “shaving” that achieves destruction of the hair near the roots, and that is only with a razor.		וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ. לְפִי שֶׁנֶּאֱמַר בְּיִשְֹרָאֵל לֹא תַשְׁחִית, יָכוֹל לִקְּטוֹ בְּמַלְקֵט וּרְהִיטְנִי יְהֵא חַיָּב, לְכָךְ נֶאֱמַר לֹא יְגַלֵּחוּ. שֶׁאֵינוֹ חַיָּב אֶלָּא עַל דָּבָר הַקָּרוּי גִּלּוּחַ וְיֵשׁ בּוֹ הַשְׁחָתָה, וְזֶהוּ תַעַר (שם):
וּבִבְשָׂרָם לֹא יִשְׂרְטוּ שָׂרָֽטֶת - Nor may they make cuts in their flesh. Since it says regarding a lay Israelite: וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ “You must not make cuts in your flesh,” 3 I might think that if he made five cuts he is liable only once. Scripture therefore states here: לֹא יִשְׂרְטוּ שָׂרָטֶת (lit.) “nor may they scratch a cut,” to indicate that one is liable for each cut; for this word שָׂרָטֶת is superfluous and thus needs to be expounded, for it could have written just לֹא יִשְׂרְטוּ “nor may they scratch,” and I would know that this refers to “a cut.”		וּבִבְשָׂרָם לֹא יִשְׂרְטוּ שָׂרָֽטֶת. לְפִי שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ (ויקרא י"ט), יָכוֹל שָׂרַט חָמֵשׁ שְׂרִיטוֹת לֹא יְהֵא חַיָּב אֶלָּא אַחַת, תַּלְמוּד לוֹמָר לֹא יִשְׂרְטוּ שָׂרָטֶת, לְחַיֵּב עַל כָּל שְׂרִיטָה וּשְׂרִיטָה, שֶׁתֵּבָה זוֹ יְתֵרָה הִיא לִדְרֹשׁ, שֶׁהָיָה לוֹ לִכְתֹּב לֹא יִשְׂרְטוּ וַאֲנִי יוֹדֵעַ שֶׁהִיא שָׂרֶטֶת (ספרא; מב' כ'):
6They must be holy to their God, and must not desecrate their God’s Name, for they offer up the fire-offerings of God—the “food” of their God—so they must be holy.		וקְדשִׁ֤ים יִֽהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְלֹ֣א יְחַלְּל֔וּ שֵׁ֖ם אֱלֹֽהֵיהֶ֑ם כִּי֩ אֶת־אִשֵּׁ֨י יְהֹוָ֜ה לֶ֧חֶם אֱלֹֽהֵיהֶ֛ם הֵ֥ם מַקְרִיבִ֖ם וְהָ֥יוּ קֹֽדֶשׁ:
קְדשִׁים יִֽהְיוּ - They must be holy - i.e., even against their will, the court must make sure that they remain holy with regard to this, i.e., if a priest attempts to ritually defile himself against these rules, the court must prevent him.		קְדשִׁים יִֽהְיוּ. עַל כָּרְחָם יַקְדִּישׁוּם בֵּית דִּין בְּכָךְ (ספרא):
7They must not marry a woman who has acted like an unfaithful woman or who is demoted from being eligible to marry a priest. They must not marry a woman who was divorced from her husband, for he is holy to his God.		זאִשָּׁ֨ה זֹנָ֤ה וַֽחֲלָלָה֙ לֹ֣א יִקָּ֔חוּ וְאִשָּׁ֛ה גְּרוּשָׁ֥ה מֵֽאִישָׁ֖הּ לֹ֣א יִקָּ֑חוּ כִּֽי־קָד֥שׁ ה֖וּא לֵֽאלֹהָֽיו:
זֹנָה - An unfaithful woman - is one who had relations with an Israelite who is forbidden to her, such as those men whom she is forbidden to marry under penalty of excision, a natin (i.e., a descendant of the Gibeonites), or one born of a forbidden union.		זֹנָה. שֶׁנִּבְעֲלָה בְעִילַת יִשְׂרָאֵל הָאָסוּר לָהּ, כְּגוֹן חַיָּבֵי כָּרֵתוֹת אוֹ נָתִין אוֹ מַמְזֵר (ספרא; יבמות ס"א):
חללה - Demoted - is one who was born from a union forbidden to priests, such as the daughter of a widow by a high priest, or the daughter of a divorcee or chalutzah (one who underwent the shoe-removal ceremony) by a regular priest; and similarly one who became demoted from the priesthood by having forbidden marital relations with a priest.		חללה. שֶׁנּוֹלְדָה מִן הַפְּסוּלִים שֶׁבַּכְּהֻנָּה, כְּגוֹן בַּת אַלְמָנָה מִכֹּהֵן גָּדוֹל אוֹ בַת גְּרוּשָׁה (וַחֲלוּצָה) מִכֹּהֵן הֶדְיוֹט, וְכֵן שֶׁנִּתְחַלְּלָה מִן הַכְּהֻנָּה עַל יְדֵי בִיאַת אֶחָד מִן הַפְּסוּלִים לִכְהֻנָּה (עי' ספרא, קידושין ע"ז):
8You, through the court, must sanctify him, for he offers up the “food” of your God. He must be treated as holy by you because I, God, who sanctifies you, am holy.		חוְקִ֨דַּשְׁתּ֔וֹ כִּֽי־אֶת־לֶ֥חֶם אֱלֹהֶ֖יךָ ה֣וּא מַקְרִ֑יב קָדשׁ֙ יִֽהְיֶה־לָּ֔ךְ כִּ֣י קָד֔וֹשׁ אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם:
וְקִדַּשְׁתּוֹ - You must sanctify him - even against his will, that if he does not wish to divorce this forbidden woman, give him lashes and flog him until he divorces her.		וְקִדַּשְׁתּוֹ. עַל כָּרְחוֹ, שֶׁאִם לֹא רָצָה לְגָרֵשׁ הַלְקֵהוּ וְיַסְּרֵהוּ עַד שֶׁיְּגָרֵשׁ (ספרא; יבמות פ"ח):
קָדשׁ יִֽהְיֶה־לָּךְ - (lit.) He must be holy for you - i.e., treat him in a holy manner, that he open discussion in any matter first and have priority in reciting the blessing at a meal.		קָדשׁ יִֽהְיֶה־לָּךְ. נְהֹג בּוֹ קְדֻשָּׁה, לִפְתֹּחַ רִאשׁוֹן בְּכָל דָּבָר וּלְבָרֵךְ רִאשׁוֹן בַּסְּעוּדָה (הוריות י"ב):
9If a priest’s daughter becomes desecrated on account of committing adultery, she thereby desecrates her father. She must be burned in fire.		טוּבַת֙ אִ֣ישׁ כֹּהֵ֔ן כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת אֶת־אָבִ֨יהָ֙ הִ֣יא מְחַלֶּ֔לֶת בָּאֵ֖שׁ תִּשָּׂרֵֽף:
כִּי תֵחֵל לִזְנוֹת - means “who becomes desecrated through fornication,” i.e., she was legally attached to a husband and had illicit relations, either after betrothal or after full marriage. Our rabbis 4 differed in this matter, but all agree that Scripture here is not speaking of an unmarried woman.		כִּי תֵחֵל לִזְנוֹת. כְּשֶׁתִּתְחַלֵּל עַל יְדֵי זְנוּת, שֶׁהָיְתָה בָהּ זִקַּת בַּעַל וְזָנְתָה, אוֹ מִן הָאֵרוּסִין אוֹ מִן הַנִּשּׂוּאִין; וְרַבּוֹתֵינוּ נֶחְלְקוּ בַדָּבָר וְהַכֹּל מוֹדִים שֶׁלֹּא דִּבֵּר הַכָּתוּב בִּפְנוּיָה (עי' סנהדרין נ"א):
אֶת־אָבִיהָ הִיא מְחַלֶּלֶת - She desecrates her father - means she has profaned and denigrated his honor, for people say about him: “cursed is he who fathered this girl; cursed is he who brought up this girl.”		אֶת־אָבִיהָ הִיא מְחַלֶּלֶת. חִלְּלָה וּבִזְּתָה אֶת כְּבוֹדוֹ, שֶׁאוֹמְרִים עָלָיו אָרוּר שֶׁזּוֹ יָלַד, אָרוּר שֶׁזּוֹ גִּדֵּל (שם):
10The priest who has been elevated above his brothers—the anointment oil having been poured upon his head or who has been installed by being chosen to wear the garments of a high priest—must not leave his hair uncut nor rend his garments.		יוְהַכֹּהֵן֩ הַגָּד֨וֹל מֵֽאֶחָ֜יו אֲשֶׁר־יוּצַ֥ק עַל־רֹאשׁ֣וֹ \| שֶׁ֤מֶן הַמִּשְׁחָה֙ וּמִלֵּ֣א אֶת־יָד֔וֹ לִלְבּ֖שׁ אֶת־הַבְּגָדִ֑ים אֶת־רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע וּבְגָדָ֖יו לֹ֥א יִפְרֹֽם:
לֹא יִפְרָע - He must not leave [his hair] uncut - i.e., he may not let it grow wild in mourning. And what constitutes letting it grow wild? If it is left for more than 30 days.		לֹא יִפְרָע. לֹא יְגַדֵּל פֶּרַע עַל אֵבֶל, וְאֵיזֶהוּ גִּדּוּל פֶּרַע? יוֹתֵר מִשְּׁלוֹשִׁים יוֹם (שם):
11He must not come into any roofed structure in which any dead bodies are present. He must not ritually defile himself for his father or his mother.		יאוְעַ֛ל כָּל־נַפְשֹׁ֥ת מֵ֖ת לֹ֣א יָבֹ֑א לְאָבִ֥יו וּלְאִמּ֖וֹ לֹ֥א יִטַּמָּֽא:
וְעַל כָּל־נַפְשֹׁת מֵת וגו' - (lit.) [He must not enter] upon any dead person - means: he must not enter under the same roof as a dead person.		וְעַל כָּל־נַפְשֹׁת מֵת וגו'. בְּאֹהֶל הַמֵּת:
נַפְשֹׁת מֵת - (lit.) Any dead person. The word נַפְשֹׁת is added to include the law that a quarter of a log of blood from a dead person also causes ritual defilement under its roof.		נַפְשֹׁת מֵת. לְהָבִיא רְבִיעִית דָּם מִן הַמֵּת שֶׁמְּטַמֵּא בָאֹהֶל (שם):
לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּֽא - He must not defile himself for his father or his mother. This is written here merely to permit him to ritually defile himself for a met mitzvah.		לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּֽא. לֹא בָא אֶלָּא לְהַתִּיר לוֹ מֵת מִצְוָה (ספרא; נזיר מ"ז):
12He must not leave the Sanctuary. He does not desecrate the holy things of his God by officiating while in mourning, for the crown of his God’s anointing oil is upon him; I am God.		יבוּמִן־הַמִּקְדָּשׁ֙ לֹ֣א יֵצֵ֔א וְלֹ֣א יְחַלֵּ֔ל אֵ֖ת מִקְדַּ֣שׁ אֱלֹהָ֑יו כִּ֡י נֵ֠זֶר שֶׁ֣מֶן מִשְׁחַ֧ת אֱלֹהָ֛יו עָלָ֖יו אֲנִ֥י יְהֹוָֽה:
וּמִן־הַמִּקְדָּשׁ לֹא יֵצֵא - He must not leave the Sanctuary - i.e., he may not even follow the coffin. Furthermore, our rabbis 5 learned from here that a high priest may offer up sacrifices when he is an onen (one in the initial stage of mourning, whose close relative died that day), and thus, this is the verse’s meaning: Even if his father or mother died, he need not leave the Sanctuary, but may carry out the service.		וּמִן־הַמִּקְדָּשׁ לֹא יֵצֵא. אֵינוֹ הוֹלֵךְ אַחַר הַמִּטָּה (סנהדרין י"ח), וְעוֹד מִכָּאן לָמְדוּ רַבּוֹתֵינוּ שֶׁכֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן, וְכֵן מַשְׁמָעוֹ: אַף אִם מֵתוּ אָבִיו וְאִמּוֹ אֵינוֹ צָרִיךְ לָצֵאת מִן הַמִּקְדָּשׁ אֶלָּא עוֹבֵד עֲבוֹדָה:
וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ - means: he does not thereby disqualify the service, for Scripture has permitted him to perform it. From this we may infer that a regular priest who officiates as an onen does disqualify it.		וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ. שֶׁאֵינוֹ מְחַלֵּל בְּכָךְ אֶת הָעֲבוֹדָה, שֶׁהִתִּיר לוֹ הַכָּתוּב, הָא כֹּהֵן הֶדְיוֹט שֶׁעָבַד אוֹנֵן חִלֵּל (זבחים ט"ז; סנהדרין פ"ח):
13He must marry a woman who is a virgin.		יגוְה֕וּא אִשָּׁ֥ה בִבְתוּלֶ֖יהָ יִקָּֽח:
14He must not marry the following: a widow, a divorcée, a woman who is demoted from being eligible to marry a priest, or a woman who has acted like an unfaithful woman. He may only take a virgin as a wife from any of his people.		ידאַלְמָנָ֤ה וּגְרוּשָׁה֙ וַֽחֲלָלָ֣ה זֹנָ֔ה אֶת־אֵ֖לֶּה לֹ֣א יִקָּ֑ח כִּ֛י אִם־בְּתוּלָ֥ה מֵֽעַמָּ֖יו יִקַּ֥ח אִשָּֽׁה:
וַֽחֲלָלָה - Demoted - i.e., she was born from a union forbidden to priests.		וַֽחֲלָלָה. שֶׁנּוֹלְדָה מִפְּסוּלֵי כְהֻנָּה (קידושין ע"ז):
15He must not cause his offspring to be demoted from the priesthood by fathering them by any woman from among his people who is prohibited to him, for I am God, who sanctifies him.’”		טווְלֹֽא־יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשֽׁוֹ:
וְלֹֽא־יְחַלֵּל זַרְעוֹ - And he must not cause his offspring to be demoted - but if he did marry one of the women forbidden to him in marriage, his offspring by her is demoted from the holy status of the priesthood.		וְלֹֽא־יְחַלֵּל זַרְעוֹ. הָא אִם נָשָׂא אַחַת מִן הַפְּסוּלוֹת, זַרְעוֹ הֵימֶנָּה חָלָל מִדִּין קְדֻשַּׁת כְּהֻנָּה (שם):

Footnotes

Deuteronomy 14:1.

Leviticus 19:27.

Leviticus 19:28.

Sanhedrin 51a.

Zevachim 99a.

Second Portion

Vayikra (Leviticus) Chapter 21

16God spoke to Moses, saying,		טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
17“Speak to Aaron, saying: ‘Any man among your descendants, throughout their generations, who has a bodily defect may not approach the Altar to offer up his God’s “food,”		יזדַּבֵּ֥ר אֶל־אַֽהֲרֹ֖ן לֵאמֹ֑ר אִ֣ישׁ מִזַּרְעֲךָ֞ לְדֹֽרֹתָ֗ם אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם לֹ֣א יִקְרַ֔ב לְהַקְרִ֖יב לֶ֥חֶם אֱלֹהָֽיו:
לֶחֶם אֱלֹהָֽיו - (lit.) The bread of his God - means the food of his God. Any meal is termed לֶחֶם, as in: “made a great feast (לְחֶם רַב).” 1		לֶחֶם אֱלֹהָֽיו. מַאֲכַל אֱלֹהָיו, כָּל סְעוּדָה קְרוּיָה לֶחֶם, כְּמוֹ "עֲבַד לְחֶם רַב" (דניאל ה'):
18for it is not proper that any man who has a defect should approach the Altar. A blind man, a lame man, a man whose nose is sunken, a man with mismatched limbs,		יחכִּ֥י כָל־אִ֛ישׁ אֲשֶׁר־בּ֥וֹ מ֖וּם לֹ֣א יִקְרָ֑ב אִ֤ישׁ עִוֵּר֙ א֣וֹ פִסֵּ֔חַ א֥וֹ חָרֻ֖ם א֥וֹ שָׂרֽוּעַ:
כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב - (lit.) For any man who has a defect may not approach - i.e., it is not fitting that he approach, as in: “Present an offering with a defect to your governor; will he be pleased with you or receive you favorably?” 2		כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב. אֵינוֹ דִין שֶׁיִּקְרַב, כְּמוֹ הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ (מלאכי א'):
חָרֻם - means that his nose is sunken between his eyes, such that he can paint both his eyes with one stroke.		חָרֻם. שֶׁחָטְמוֹ שָׁקוּעַ בֵּין שְׁתֵּי הָעֵינַיִם, שֶׁכּוֹחֵל שְׁתֵּי עֵינָיו כְּאַחַת (ספרא; בכורות מ"ג):
שָׂרֽוּעַ - means that one of a pair of his limbs is bigger than the other, e.g., one eye is large and the other is small, or one of his legs is longer than the other.		שָׂרֽוּעַ. שֶׁאֶחָד מֵאֵבָרָיו גָּדוֹל מֵחֲבֵרוֹ — עֵינוֹ אַחַת גְּדוֹלָה וְעֵינוֹ אַחַת קְטַנָּה, אוֹ שׁוֹקוֹ אַחַת אֲרֻכָּה מֵחֲבֶרְתָּהּ (ספרא; בכורות מ'):
19a man who has a broken leg or arm,		יטא֣וֹ אִ֔ישׁ אֲשֶׁר־יִֽהְיֶ֥ה ב֖וֹ שֶׁ֣בֶר רָ֑גֶל א֖וֹ שֶׁ֥בֶר יָֽד:
20a man whose eyebrows are long, a man with a cataract, a man with a commingling of the colors in his eye, a man with dry boils, a man with oozing boils, or a man with crushed testicles—		כאֽוֹ־גִבֵּ֣ן אוֹ־דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ:
אֽוֹ־גִבֵּן - “sourcilos” in Old French, i.e., the hair of his eyebrows is long and lies upon his eyes.		אֽוֹ־גִבֵּן. שׁורי"ציולש בְּלַעַז, שֶׁגְּבִינֵי עֵינָיו שְׂעָרָן אָרֹךְ וְשׁוֹכֵב:
אֽוֹ־דַק - means that he has a membrane in his eyes, called “teile” in Old French, as in: הַנּוֹטֶה כַדֹּק “who stretches out the sky like a curtain.” 3		אֽוֹ־דַק. שֶׁיֵּשׁ לוֹ בְעֵינָיו דֹּק, שֶׁקּוֹרִים טיל"א, כְּמוֹ "הַנּוֹטֶה כַדֹּק" (ישעיהו מ'):
אֽוֹ־תְּבַלֻּל - means something that makes the eye appear mixed, such as a white line that extends from the white of the eye and intersects the iris, which is the circle surrounding the black of the eye, called “prunele” (“pupil”). This line intersects the circle and enters the black. Onkelos translates תְּבַלֻּל as חִלִּיז, related to חִלָּזוֹן (“snail”), for this line resembles a worm, and the sages of Israel, 4 discussing blemishes of firstborn animals, gave this blemish a similar name, in the phrase חִלָּזוֹן נָחָשׁ עֵנָב.		אֽוֹ־תְּבַלֻּל. דָּבָר הַמְבַלְבֵּל אֶת הָעַיִן, כְּגוֹן חוּט לָבָן הַנִּמְשָׁךְ מִן הַלֹּבֶן וּפוֹסֵק בַּסִּירָא, שֶׁהוּא עֹגֶל הַמַּקִּיף אֶת הַשָּׁחֹר שֶׁקּוֹרִים פרוני"לא, וְהַחוּט הַזֶּה פּוֹסֵק אֶת הָעֹגֶל וְנִכְנָס בַּשָּׁחֹר; וְתַרְגּוּם תְּבַלּוּל "חִלִּיז", לְשׁוֹן חִלָּזוֹן, שֶׁהוּא דוֹמֶה לְתוֹלַעַת אוֹתוֹ הַחוּט, וְכֵן כִּנּוּהוּ חַכְמֵי יִשְֹרָאֵל בְּמוּמֵי הַבְּכוֹר חִלָּזוֹן, נָחָשׁ, עֵינָב (בכורות ל"ח):
גָרָב אֽוֹ־יַלֶּפֶת - They are different kinds of boils.		גָרָב אֽוֹ־יַלֶּפֶת. מִינֵי שְׁחִין הֵם:
גָרָב - גָרָב is חֶרֶס, a boil that is dry both inside and out.		גָרָב. זוֹ הַחֶרֶס, שְׁחִין הַיָּבֵשׁ מִבִּפְנִים וּמִבַּחוּץ:
יַלֶּפֶת - יַלֶּפֶת is the inflammation brought upon the Egyptians, and why is it called יַלֶּפֶת? Because it continues to cling (מְלַפֶּפֶת) to the body until the day of death. It is moist on the outside and dry on the inside. However, elsewhere Scripture calls גָרָב a boil that is moist outside and dry inside, as it says: וּבַגָּרָב וּבֶחָרֶס “with oozing boils and with dry boils”; 5 when Scripture states גָרָב adjacent to חֶרֶס, it refers to oozing boils as גָרָב, and when גָרָב is adjacent to יַלֶּפֶת, it refers to dry boils as גָרָב. So it is explained in Tractate Bechorot. 6		יַלֶּפֶת. הִיא חֲזָזִית הַמִּצְרִית, וְלָמָּה נִקְרֵאת יַלֶּפֶת? שֶׁמְּלַפֶּפֶת וְהוֹלֶכֶת עַד יוֹם הַמִּיתָה, וְהוּא לַח מִבַּחוּץ וְיָבֵשׁ מִבִּפְנִים, וּבְמָקוֹם אַחֵר קוֹרֵא לַגָּרָב שְׁחִין הַלַּח מִבַּחוּץ וְיָבֵשׁ מִבִּפְנִים, שֶׁנֶּאֱמַר "וּבַגָּרָב וּבֶחָרֶס" (דברים כ"ח), כְּשֶׁסָּמַךְ גָּרָב אֵצֶל חֶרֶס, קוֹרֵא לַיַּלֶּפֶת גָּרָב, וּכְשֶׁהוּא סָמוּךְ אֵצֶל יַלֶּפֶת, קוֹרֵא לַחֶרֶס גָּרָב, כָּךְ מְפֹרָשׁ בִּבְכוֹרוֹת (דף מ"א):
מְרוֹחַ אָֽשֶׁךְ - Onkelos translates this as מְרִיס פַּחֲדִין, that his פַּחֲדִין are מְרֻסָּסִין, i.e., his testicles are crushed. The term פַּחֲדִין is used here in the same sense as in: גִּידֵי פַחֲדָיו יְשֹׂרָגוּ “the veins of his testicles are knit together.” 7		מְרוֹחַ אָֽשֶׁךְ. לְפִי הַתַּרְגּוּם מְרַס פַּחֲדִין, שֶׁפְּחָדָיו מְרֻסָּסִין — שֶׁבֵּיצִים שֶׁלּוֹ כְתוּתִין, פְּחָדִין כְּמוֹ "גִּידֵי פַחֲדָו יְשֹׂרָגוּ" (איוב מ'):
21any man among the descendants of Aaron the priest who has a defect must not approach the Altar to offer up God’s fire-offerings. As long as he has such a defect, he must not approach the Altar to offer up his God’s “food.”		כאכָּל־אִ֞ישׁ אֲשֶׁר־בּ֣וֹ מ֗וּם מִזֶּ֨רַע֙ אַֽהֲרֹ֣ן הַכֹּהֵ֔ן לֹ֣א יִגַּ֔שׁ לְהַקְרִ֖יב אֶת־אִשֵּׁ֣י יְהֹוָ֑ה מ֣וּם בּ֔וֹ אֵ֚ת לֶ֣חֶם אֱלֹהָ֔יו לֹ֥א יִגַּ֖שׁ לְהַקְרִֽיב:
כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם - Any man…who has a defect. This verse is added in order to include other bodily defects not listed here.		כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם. לְרַבּוֹת שְׁאָר מוּמִין:
מוּם בּוֹ - He has a defect - means as long as he has the defect, he is unfit to serve, but if his defect disappeared, he is again fit to serve.		מוּם בּוֹ. בְּעוֹד מוּמוֹ בּוֹ פָּסוּל, הָא אִם עָבַר מוּמוֹ כָּשֵׁר (ספרא):
לֶחֶם אֱלֹהָיו - (lit.) The bread of his God. Any type of food is called לֶחֶם.		לֶחֶם אֱלֹהָיו. כָּל מַאֲכָל קָרוּי לֶחֶם:
22He may eat his God’s “food”—both from the sacrifices of superior holiness and from the sacrifices of lesser holiness.		כבלֶ֣חֶם אֱלֹהָ֔יו מִקָּדְשֵׁ֖י הַקֳּדָשִׁ֑ים וּמִן־הַקֳּדָשִׁ֖ים יֹאכֵֽל:
מִקָּדְשֵׁי הַקֳּדָשִׁים - This refers to sacrifices of superior holiness.		מִקָּדְשֵׁי הַקֳּדָשִׁים. אֵלּוּ קָדְשֵׁי הַקֳּדָשִׁים:
וּמִן־הַקֳּדָשִׁים יֹאכֵֽל - (lit.) And from the holy things he may eat. This refers to sacrifices of lesser holiness (קָדָשִׁים קַלִּים). Now, if it is stated that a priest with a defect may eat sacrifices of superior holiness, why is it necessary to state this regarding those of lesser holiness? The answer is: Were it not stated, I might say: A person with a defect may eat sacrifices of superior holiness, for we find a case when they were permitted even to a non-priest, for Moses ate of the meat of the installation ram, but he may not eat of the breast and hind midleg of a sacrifice of lesser holiness, for we do not find a case where a non-priest receives a share in them. Therefore, permission to eat is stated also regarding sacrifices of lesser holiness. So is it explained in Tractate Zevachim. 8		וּמִן־הַקֳּדָשִׁים יֹאכֵֽל. אֵלּוּ קָדָשִׁים קַלִּים, וְאִם נֶאֶמְרוּ קָדְשֵׁי הַקֳּדָשִׁים לָמָּה נֶאֱמַר קָדָשִׁים קַלִּים? אִם לֹא נֶאֱמַר, הָיִיתִי אוֹמֵר בְּקָדְשֵׁי הַקֳּדָשִׁים יֹאכַל בַּעַל מוּם, שֶׁמָּצִינוּ שֶׁהֻתְּרוּ לְזָר, שֶׁאָכַל מֹשֶׁה בְּשַׂר הַמִּלּוּאִים, אֲבָל בְּחָזֶה וְשׁוֹק שֶׁל קָדָשִׁים קַלִּים לֹא יֹאכַל, שֶׁלֹּא מָצִינוּ זָר חוֹלֵק בָּהֶן, לְכָךְ נֶאֶמְרוּ קָדָשִׁים קַלִּים, כָּךְ מְפֹרָשׁ בִּזְבָחִים (דף ק"א):
23He must not approach the Curtain of the Holy of Holies, besides not approaching the Outer Altar, for he has a defect. He must not desecrate My holy things, for I am God, who sanctifies them.’”		כגאַ֣ךְ אֶל־הַפָּרֹ֜כֶת לֹ֣א יָבֹ֗א וְאֶל־הַמִּזְבֵּ֛חַ לֹ֥א יִגַּ֖שׁ כִּי־מ֣וּם בּ֑וֹ וְלֹ֤א יְחַלֵּל֙ אֶת־מִקְדָּשַׁ֔י כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם:
אַךְ אֶל־הַפָּרֹכֶת - He must not approach the Curtain - to dash blood of a sin-offering seven times toward the Curtain.		אַךְ אֶל־הַפָּרֹכֶת. לְהַזּוֹת שֶׁבַע הַזָּאוֹת שֶׁעַל הַפָּרֹכֶת.
וְאֶל־הַמִּזְבֵּחַ - The Altar - i.e., the Outer Altar. Both the Curtain and the Altar needed to be written in this verse, and the reason is explained in Torat Kohanim.		וְאֶל־הַמִּזְבֵּחַ. הַחִיצוֹן; וּשְׁנֵיהֶם הֻצְרְכוּ לִכָּתֵב, וּמְפֹרָשׁ בְּתּוֹרַת כֹּהֲנִים:
וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי - He must not desecrate My holy things - for if he would serve, his service would become desecrated and thus invalid.		וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי. שֶׁאִם עָבַד עֲבוֹדָתוֹ מְחֻלֶּלֶת לִפָּסֵל (ספרא):
24Moses told all this to Aaron, his sons, and all the Israelites.		כדוַיְדַבֵּ֣ר משֶׁ֔ה אֶל־אַֽהֲרֹ֖ן וְאֶל־בָּנָ֑יו וְאֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵֽל:
וַיְדַבֵּר משֶׁה - Moses told - this aforementioned commandment.		וַיְדַבֵּר משֶׁה. הַמִּצְוָה הַזֹּאת.
אֶל־אַֽהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵֽל - To Aaron, his sons, and all the Israelites - i.e., instructing the court to take care that the priests obey these rules.		אֶל־אַֽהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵֽל. לְהַזְהִיר בֵּית דִּין עַל הַכֹּהֲנִים (עי' ספרא):

Vayikra (Leviticus) Chapter 22

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Tell Aaron and his sons that they must abstain from eating of the holy sacrifices of the Israelites that they sanctify to Me, so as not to desecrate My Holy Name; I am God.		בדַּבֵּ֨ר אֶל־אַֽהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְיִנָּֽזְרוּ֙ מִקָּדְשֵׁ֣י בְנֵֽי־יִשְׂרָאֵ֔ל וְלֹ֥א יְחַלְּל֖וּ אֶת־שֵׁ֣ם קָדְשִׁ֑י אֲשֶׁ֨ר הֵ֧ם מַקְדִּשִׁ֛ים לִ֖י אֲנִ֥י יְהֹוָֽה:
וְיִנָּֽזְרוּ - That they must abstain. The root נזר invariably denotes “separation,” and similarly, it says: וַיִּנָּזְרוּ מֵאַחֲרַי “and they distance themselves from following me,” 9 and נָזֹרוּ אָחוֹר “they drew back.” 10 Thus, here it means: They must separate themselves from consecrated food during their period of ritual defilement. The verse is to be read: וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל “They must abstain from the holy sacrifices of the Israelites,” אֲשֶׁר הֵם מַקְדִּשִׁים לִי “that they sanctify to Me,” וְלֹא יְחַלְּלוּ אֶת שֵׁם קָדְשִׁי “so as not to desecrate My Holy Name” – change the order of the verse in order to explain it.		וְיִנָּֽזְרוּ. אֵין נְזִירָה אֶלָּא פְרִישָׁה, וְכֵן הוּא אוֹמֵר "וַיִּנָּזֵר מֵאַחֲרַי" (יחזקאל י"ד), "נָזֹרוּ אָחוֹר" (ישעיהו א') — יִפְרְשׁוּ מִן הַקֳּדָשִׁים בִּימֵי טֻמְאָתָן (ספרא): וְיִנָּֽזְרוּ מִקָּדְשֵׁי בְנֵֽי־יִשְׂרָאֵל אֲשֶׁר הֵם מַקְדִּשִׁים לִי וְלֹא יְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי, סָרֵס הַמִּקְרָא וְדָרְשֵׁהוּ:
אֲשֶׁר הֵם מַקְדִּשִׁים לִי - That they sanctify to Me. This is added in order to include sacrifices that the priests themselves consecrate, in addition to those consecrated by the Israelites.		אֲשֶׁר הֵם מַקְדִּשִׁים לִי. לְרַבּוֹת קָדְשֵׁי כֹהֲנִים עַצְמָן:
3Say to them: ‘Throughout your generations, any man among any of your descendants who, while in a state of ritual defilement, approaches—i.e., eats of—the holy sacrifices that the Israelites consecrate to God, that person will be cut off from before Me; I am God.		גאֱמֹ֣ר אֲלֵהֶ֗ם לְדֹרֹ֨תֵיכֶ֜ם כָּל־אִ֣ישׁ \| אֲשֶׁר־יִקְרַ֣ב מִכָּל־זַרְעֲכֶ֗ם אֶל־הַקֳּדָשִׁים֙ אֲשֶׁ֨ר יַקְדִּ֤ישׁוּ בְנֵֽי־יִשְׂרָאֵל֙ לַֽיהֹוָ֔ה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֞ה הַנֶּ֧פֶשׁ הַהִ֛וא מִלְּפָנַ֖י אֲנִ֥י יְהֹוָֽה:
כָּל־אִישׁ אֲשֶׁר־יִקְרַב - Any man…who…approaches. Although the term “approaching” usually implies touching, in this case it refers only to eating. Similarly, we find that the prohibition of eating holy things in a state of defilement is expressed by the term נְגִיעָה (lit., “touching”): בְּכָל קֹדֶשׁ לֹא תִגָּע “she may not touch any consecrated food,” 11 which is a prohibition against eating. Our rabbis 12 learned this by a verbal analogy (גְזֵרָה שָׁוָה). However, it is impossible to say that one incurs excision for only touching, for the penalty of excision for eating sacrifices in a state of ritual defilement is already stated in parashat et Aharon Tzav 13 – two cases of excision next to each other, and if one would incur excision for touching, it would not be necessary to state that he is liable for eating. And so it is explained in Torat Kohanim: Is there a case where one who touches holy items in a state of ritual defilement is liable?! If so, why does Scripture state the term יִקְרַב “approaches”? To teach us that he is liable only once the sacrifice from which he eats becomes fit to be offered (לִקָּרֵב), i.e., he is liable for eating it when ritually defiled only once the portions permitting it for consumption to undefiled priests have been offered up. Should you ask: Why is the penalty of excision mentioned three times regarding ritually defiled priests eating of the sacrifices? The answer is that they have already been expounded in Tractate Shevuot 14 – one as an general statement, and another limiting it to a specific case….		כָּל־אִישׁ אֲשֶׁר־יִקְרַב. אֵין קְרִיבָה זוֹ אֶלָּא אֲכִילָה, וְכֵן מָצִינוּ שֶׁנֶּאֶמְרָה אַזְהָרַת אֲכִילַת קָדָשִׁים בְּטֻמְאָה בִּלְשׁוֹן נְגִיעָה, "בְּכָל קֹדֶשׁ לֹא תִגָּע" (ויקרא י"ב), אַזְהָרָה לָאוֹכֵל, וּלְמָדוּהָ רַבּוֹתֵינוּ מִגְּזֵרָה שָׁוָה; וְאִאֶ"ל שֶׁחַיָּב עַל הַנְּגִיעָה, שֶׁהֲרֵי נֶאֱמַר כָּרֵת עַל הָאֲכִילָה בְּצַו אֶת אַהֲרֹן (ויקרא ז'), שְׁתֵּי כָּרֵתוֹת זוֹ אֵצֶל זוֹ, וְאִם עַל הַנְּגִיעָה חַיָּב, לֹא הֻצְרַךְ לְחַיְּבוֹ עַל הָאֲכִילָה וְכֵן נִדְרַשׁ בְּתּוֹרַת כֹּהֲנִים: וְכִי יֵשׁ נוֹגֵעַ חַיָּב? אִם כֵּן מַה תַּלְמוּד לוֹמָר יִקְרַב? מִשֶּׁיִּכְשַׁר לִקָּרֵב, שֶׁאֵין חַיָּבִים עָלָיו מִשּׁוּם טֻמְאָה אֶלָּא אִם כֵּן קָרְבוּ מַתִּירָיו (ספרא; זבחים מ"ה): וְאִם תֹּאמַר שָׁלוֹשׁ כָּרֵתוֹת בְּטֻמְאַת כֹּהֲנִים לָמָּה, כְּבָר נִדְרְשׁוּ בְּמַסֶּכֶת שְׁבוּעוֹת (דף ז'), אַחַת לִכְלָל וְאַחַת לִפְרָט וְכוּ':
וְטֻמְאָתוֹ עָלָיו - (lit.) And his defilement is upon him - i.e., the man has ritual defilement “upon” him. I might have thought that Scripture is speaking about the flesh, meaning: “the flesh has ritual defilement upon it,” and Scripture thus speaks of an undefiled person who partook of ritually defiled sacrificial flesh. However, you must derive from the implication of the words that Scripture refers to one whose ritual defilement can depart from him, i.e., a man, who can be rid of ritual defilement by immersing in a mikveh.		וְטֻמְאָתוֹ עָלָיו. וְטֻמְאַת הָאָדָם עָלָיו, יָכוֹל בַּבָּשָׂר הַכָּתוּב מְדַבֵּר — וְטֻמְאָתוֹ שֶׁל בָּשָׂר עָלָיו — וּבְטָהוֹר שֶׁאָכַל אֶת הַטָּמֵא הַכָּתוּב מְדַבֵּר, עַל כָּרְחֲךָ מִמַּשְׁמָעוֹ אַתָּה לָמֵד — בְּמִי שֶׁטֻּמְאָתוֹ פּוֹרַחַת מִמֶּנּוּ הַכָּתוּב מְדַבֵּר, וְזֶהוּ הָאָדָם שֶׁיֵּשׁ לוֹ טָהֳרָה בִּטְבִילָה (ספרא):
וְנִכְרְתָה - Will be cut off… I might think this means from one side to another, i.e., he will be cut off from his place and made to settle in another place. Scripture therefore states: “I am God” – I am everywhere.		וְנִכְרְתָה. יָכוֹל מִצַּד זֶה לְצַד זֶה — יִכָּרֵת מִמְּקוֹמוֹ וְיִתְיַשֵּׁב בְּמָקוֹם אַחֵר — תַּלְמוּד לוֹמָר אני ה', בְּכָל מָקוֹם אֲנִי (שם):
4Any man among Aaron’s descendants who is afflicted with tzara’at or has had a non-seminal discharge must not eat of the holy food—terumah—until he purifies himself of ritual defilement. The same is true for one who touches anyone who has become ritually defiled by contact with a dead person; a man who has had a seminal discharge;		דאִ֣ישׁ אִ֞ישׁ מִזֶּ֣רַע אַֽהֲרֹ֗ן וְה֤וּא צָר֨וּעַ֙ א֣וֹ זָ֔ב בַּקֳּדָשִׁים֙ לֹ֣א יֹאכַ֔ל עַ֖ד אֲשֶׁ֣ר יִטְהָ֑ר וְהַנֹּגֵ֨עַ֙ בְּכָל־טְמֵא־נֶ֔פֶשׁ א֣וֹ אִ֔ישׁ אֲשֶׁר־תֵּצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־זָֽרַע:
מזרע אהרן - Among Aaron’s descendants. From here, I know only that this law applies to his descendants. From where do I know that it applies to Aaron himself? Scripture states: וְהוּא צָרוּעַ (lit.) “and he is afflicted with tzara’at.” For I might have thought that since he may offer sacrifices when he is an onen, he may also offer sacrifices when afflicted by tzara’at or an abnormal discharge. Scripture therefore states: וְהוּא “and he.”		מזרע אהרן. אין לי אלא זרעו, גופו מנין, תלמוד לומר והוא צרוע, שיכול הואיל ומקריב אונן יקריב צרוע וזב, תלמוד לומר והוא:
עד אשר יטהר - Until he purifies himself - this refers to nightfall. Or perhaps it means merely ritual immersion? Since it says here וְטָהֵר and it says וְטָהֵר further on: 15 וּבָא הַשֶּׁמֶשׁ וְטָהֵר “When the sun sets, he will be rid of ritual defilement” – just as there it refers to nightfall, so here too, it refers to nightfall.		עד אשר יטהר. ביאת השמש, או אינו אלא טבילה, נאמר כאן וטהר, ונאמר למטה וטהר (פסוק ז) ובא השמש וטהר, מה להלן ביאת שמש, אף כאן ביאת שמש:
בְּכָל־טְמֵא־נֶפֶשׁ - (lit.) Anyone who is defiled by a person - i.e., one who became ritually defiled through contact with a corpse.		בְּכָל־טְמֵא־נֶפֶשׁ. בְּמִי שֶׁנִּטְמָא בְמֵת:
5a man who touches the carcass of any crawling creature through which he can be ritually defiled; who touches the corpse of a person through which he can be ritually defiled; or who touches any other person through whom he can become ritually defiled.		האוֹ־אִישׁ֙ אֲשֶׁ֣ר יִגַּ֔ע בְּכָל־שֶׁ֖רֶץ אֲשֶׁ֣ר יִטְמָא־ל֑וֹ א֤וֹ בְאָדָם֙ אֲשֶׁ֣ר יִטְמָא־ל֔וֹ לְכֹ֖ל טֻמְאָתֽוֹ:
בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ - Any crawling creature through which he can be defiled - i.e., of the volume that is capable of transmitting ritual defilement, which is the size of a lentil.		בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ. בְּשִׁעוּר הָרָאוּי לְטַמֵּא — בְּכָעֲדָשָׁה (חגיגה י"א):
אוֹ־בְאָדָם - (lit.) Or a person - i.e., a corpse.		אוֹ־בְאָדָם. בְּמֵת:
אֲשֶׁר יִטְמָא־לוֹ - Through which he can be defiled - i.e., of the volume that can transmit ritual defilement, which is the size of an olive.		אֲשֶׁר יִטְמָא־לוֹ. בְּשִׁעוּרוֹ לְטַמֵּא וְזֶהוּ כַּזַּיִת (אהלות פ"ב):
לְכֹל טֻמְאָתֽוֹ - (lit.) Any defilement. This is added in order to include one who touches a man or woman with an abnormal discharge, a menstruant, or a woman who has given birth.		לְכֹל טֻמְאָתֽוֹ. לְרַבּוֹת נוֹגֵעַ בְּזָב וְזָבָה נִדָּה וְיוֹלֶדֶת:
6A person who touches any of these will remain ritually defiled until nightfall. He must not eat from the holy food—terumah—unless he has immersed his flesh in the water of a mikveh,		ונֶ֚פֶשׁ אֲשֶׁ֣ר תִּגַּע־בּ֔וֹ וְטָֽמְאָ֖ה עַד־הָעָ֑רֶב וְלֹ֤א יֹאכַל֙ מִן־הַקֳּדָשִׁ֔ים כִּ֛י אִם־רָחַ֥ץ בְּשָׂר֖וֹ בַּמָּֽיִם:
נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ - A person who touches (lit.) it - i.e., one of these ritually defiled entities.		נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ. בְּאֶחָד מִן הַטְּמֵאִים הַלָלוּ:
7and when the sun sets, he will be rid of defilement; after this he may eat holy food—terumah—for it is his staple food.		זוּבָ֥א הַשֶּׁ֖מֶשׁ וְטָהֵ֑ר וְאַחַר֙ יֹאכַ֣ל מִן־הַקֳּדָשִׁ֔ים כִּ֥י לַחְמ֖וֹ הֽוּא:
וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים - After this he may eat (lit.) of the holy [foods]. This is expounded in Yevamot 16 as referring to terumah, which may be eaten after nightfall.		וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים. נִדְרֶשֶׁת בִּיבָמוֹת (דף ע"ד), בִּתְרוּמָה שֶׁמֻּתָּר לְאָכְלָהּ בְּהַעֲרֵב הַשֶּׁמֶשׁ:
מִן־הַקֳּדָשִׁים - (lit.) Of the holy [foods] - but not all holy foods, i.e., sacrifices.		מִן־הַקֳּדָשִׁים. וְלֹא כָל הַקֳּדָשִׁים:
8He must not eat from the carcass of a fowl that can become forbidden on account of being found to be suffering from a fatal defect, thereby becoming ritually defiled by it; I am God.		חנְבֵלָ֧ה וּטְרֵפָ֛ה לֹ֥א יֹאכַ֖ל לְטָמְאָה־בָ֑הּ אֲנִ֖י יְהֹוָֽה:
נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ - (lit.) He must not eat a carcass or a fatally mauled [fowl], becoming defiled by it. Scripture cautions here against ritual defilement, teaching us that if he ate the carcass of a fowl of a permitted species, which does not impart ritual defilement by touching or carrying, but only imparts ritual defilement by eating it and swallowing it in the throat, he is forbidden to eat holy food. It was nevertheless necessary to say “suffering from a fatal defect,” to teach us that only a species of fowl for which the law of a fatal defect applies can impart ritual defilement in this way. This excludes the carcass of a fowl forbidden for consumption, for which the law of a fatal defect does not apply.		נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ. לְעִנְיַן הַטֻּמְאָה הִזְהִיר כָּאן, שֶׁאִם אָכַל נִבְלַת עוֹף טָהוֹר שֶׁאֵין לָהּ טֻמְאַת מַגָּע וּמַשָּׂא אֶלָּא טֻמְאַת אֲכִילָה בְּבֵית הַבְּלִיעָה, אָסוּר לֶאֱכֹל בַּקֳּדָשִׁים; וְצָרִיךְ לוֹמַר "וּטְרֵפָה" — מִי שֶׁיֵּשׁ בְּמִינוֹ טְרֵפָה, יָצָא נִבְלַת עוֹף טָמֵא שֶׁאֵין בְּמִינוֹ טְרֵפָה:
9They must safeguard My charge in order that they not bear responsibility for a sin punishable by death on account of having desecrated it. I am God, who sanctifies them.		טוְשָֽׁמְר֣וּ אֶת־מִשְׁמַרְתִּ֗י וְלֹֽא־יִשְׂא֤וּ עָלָיו֙ חֵ֔טְא וּמֵ֥תוּ ב֖וֹ כִּ֣י יְחַלְּלֻ֑הוּ אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם:
וְשָֽׁמְרוּ אֶת־מִשְׁמַרְתִּי - They must safeguard My charge - not to eat terumah in a state of bodily ritual defilement.		וְשָֽׁמְרוּ אֶת־מִשְׁמַרְתִּי. מִלֶּאֱכֹל תְּרוּמָה בְּטֻמְאַת הַגּוּף (סנהדרין פ"ג):
וּמֵתוּ בוֹ - (lit.) And thereby die. We have learned 17 that this refers to death administered by the heavenly court.		וּמֵתוּ בוֹ. לִמְּדָנוּ שֶׁהִיא מִיתָה בִידֵי שָׁמָיִם (שם):
10No non-priest may eat holy food, i.e., terumah. A priest’s resident or hired servant may not eat holy food, i.e., terumah.		יוְכָל־זָ֖ר לֹא־יֹ֣אכַל קֹ֑דֶשׁ תּוֹשַׁ֥ב כֹּהֵ֛ן וְשָׂכִ֖יר לֹא־יֹ֥אכַל קֹֽדֶשׁ:
לֹא־יֹאכַל קֹדֶשׁ - (lit.) May not eat holy [food]. The verse is speaking about terumah, for the entire passage speaks of it.		לֹא־יֹאכַל קֹדֶשׁ. בִּתְרוּמָה הַכָּתוּב מְדַבֵּר, שֶׁכָּל הָעִנְיָן דִּבֵּר בָּהּ:
תּוֹשַׁב כֹּהֵן וְשָׂכִיר - means: a resident bondman of a priest or his hired bondman. Therefore, the word תּוֹשַׁב is vocalized with a patach, since it is in the construct form. Who is referred to here as “a resident bondman”? The Hebrew bondman whose ear was pierced, who is indentured to the priest until the Jubilee year. Who is referred to here as “a hired bondman”? The Hebrew bondman who is indentured for a term of years, who leaves his master’s household after six years. Scripture comes here to teach you that his person is not considered acquired by his master to the extent that he may partake of the master’s terumah.		תּוֹשַׁב כֹּהֵן וְשָׂכִיר. תּוֹשָׁבוֹ שֶׁל כֹּהֵן וּשְׂכִירוֹ, לְפִיכָךְ "תּוֹשַׁב" זֶה נָקוּד פַּתָּח, לְפִי שֶׁהוּא דָּבוּק; וְאֵיזֶהוּ תּוֹשָׁב? זֶה נִרְצָע שֶׁהוּא קָנוּי לוֹ עַד הַיּוֹבֵל, וְאֵיזֶהוּ שָֹכִיר? זֶה קָנוּי קִנְיַן שָׁנִים שֶׁיּוֹצֵא בְשֵׁשׁ, בָּא הַכָּתוּב וְלִמֶּדְךָ כָּאן שֶׁאֵין גּוּפוֹ קָנוּי לַאֲדוֹנָיו לֶאֱכֹל בִּתְרוּמָתוֹ (ספרא; יבמות ע'):
11If a priest acquires a non-Jewish person as a monetary acquisition, this bondman may eat the priest’s terumah. As to those born in his house, they may eat of his holy food, i.e., his terumah.		יאוְכֹהֵ֗ן כִּֽי־יִקְנֶ֥ה נֶ֨פֶשׁ֙ קִנְיַ֣ן כַּסְפּ֔וֹ ה֖וּא יֹ֣אכַל בּ֑וֹ וִילִ֣יד בֵּית֔וֹ הֵ֖ם יֹֽאכְל֥וּ בְלַחְמֽוֹ:
וְכֹהֵן כִּֽי־יִקְנֶה נֶפֶשׁ - If a priest acquires a person - i.e., a Canaanite bondman, whose very body is acquired by his master.		וְכֹהֵן כִּֽי־יִקְנֶה נֶפֶשׁ. עֶבֶד כְּנַעֲנִי שֶׁקָּנוּי לְגוּפוֹ:
וִילִיד בֵּיתוֹ - As to those born in his house. These are a bondwoman’s children. And from this verse, we can also derive the rule that the wife of a priest may eat terumah, for she is also his monetary acquisition. This is also derived from another verse: “any ritually undefiled member of your household…,” 18 as stated in Sifrei. 19		וִילִיד בֵּיתוֹ. אֵלּוּ בְנֵי הַשְּׁפָחוֹת; וְאֵשֶׁת כֹּהֵן אוֹכֶלֶת בִּתְרוּמָה מִן הַמִּקְרָא הַזֶּה, שֶׁאַף הִיא קִנְיַן כַּסְפּוֹ, וְעוֹד לָמֵד מִמִּקְרָא אַחֵר (במדבר י"ח), כָּל טָהוֹר בְּבֵיתְךָ וְגוֹ' בְּסִפְרֵי:
12If a priest’s daughter marries a layman, she may no longer eat holy terumah.		יבוּבַ֨ת־כֹּהֵ֔ן כִּ֥י תִֽהְיֶ֖ה לְאִ֣ישׁ זָ֑ר הִ֕וא בִּתְרוּמַ֥ת הַקֳּדָשִׁ֖ים לֹ֥א תֹאכֵֽל:
לְאִישׁ זָר - A layman - i.e., to a Levite or an Israelite.		לְאִישׁ זָר. לְלֵוִי וְיִשְׂרָאֵל (ספרא):
13But if the priest’s daughter becomes widowed or divorced, and she has no descendants, she may return to her father’s household as in her youth and eat of her father’s terumah-food. No non-priest may eat of it.		יגוּבַת־כֹּהֵן֩ כִּ֨י תִֽהְיֶ֜ה אַלְמָנָ֣ה וּגְרוּשָׁ֗ה וְזֶ֘רַע֘ אֵ֣ין לָהּ֒ וְשָׁבָ֞ה אֶל־בֵּ֤ית אָבִ֨יהָ֙ כִּנְעוּרֶ֔יהָ מִלֶּ֥חֶם אָבִ֖יהָ תֹּאכֵ֑ל וְכָל־זָ֖ר לֹא־יֹ֥אכַל בּֽוֹ:
אַלְמָנָה וּגְרוּשָׁה - Widowed or divorced - from her lay husband.		אַלְמָנָה וּגְרוּשָׁה. מִן הָאִישׁ הַזָּר:
וְזֶרַע אֵין לָהּ - And she has no descendants - through him.		וְזֶרַע אֵין לָהּ. מִמֶּנּוּ:
וְשָׁבָה - She may return - but if she does have a descendant through him, she is forbidden to eat terumah as long as that descendant is alive.		וְשָׁבָה. הָא אִם יֵשׁ לָהּ זֶרַע מִמֶּנּוּ, אֲסוּרָה בִתְרוּמָה כָּל זְמַן שֶׁהַזֶּרַע קַיָּם (יבמות ע"ז):
וְכָל־זָר לֹא־יֹאכַל בּֽוֹ - No non-priest may eat of it. This statement is added merely to exclude an onen, implying that he is permitted to eat terumah – i.e., only non-priestly status I have told you renders one unfit to eat terumah, but not being an onen.		וְכָל־זָר לֹא־יֹאכַל בּֽוֹ. לֹא בָא אֶלָּא לְהוֹצִיא אֶת הָאוֹנֵן — שֶׁמֻּתָּר בִּתְרוּמָה, זָרוּת אָמַרְתִּי לְךָ וְלֹא אֲנִינוּת (שם שם ס"ח):
14If a lay person unintentionally eats holy food, i.e., terumah, he must add a fifth to it and give the priest the holy food, i.e., his terumah.		ידוְאִ֕ישׁ כִּֽי־יֹאכַ֥ל קֹ֖דֶשׁ בִּשְׁגָגָ֑ה וְיָסַ֤ף חֲמִֽשִׁיתוֹ֙ עָלָ֔יו וְנָתַ֥ן לַכֹּהֵ֖ן אֶת־הַקֹּֽדֶשׁ:
כִּֽי־יֹאכַל קֹדֶשׁ - If [a lay person] eats holy [food] - i.e., terumah.		כִּֽי־יֹאכַל קֹדֶשׁ. תְּרוּמָה:
וְנָתַן לַכֹּהֵן אֶת־הַקֹּֽדֶשׁ - And give the priest the holy [food] - i.e., an entity that is fit to be holy. This means that he cannot pay the priest money, but only non-sanctified produce, which then becomes subject to the restrictions of terumah.		וְנָתַן לַכֹּהֵן אֶת־הַקֹּֽדֶשׁ. דָּבָר הָרָאוּי לִהְיוֹת קֹדֶשׁ, שֶׁאֵינוֹ פוֹרֵעַ לוֹ מָעוֹת, אֶלָּא פֵּרוֹת שֶׁל חֻלִּין וְהֵן נַעֲשִֹין תְּרוּמָה (פסחים ל"ב):
15They must not desecrate the holy terumah, which the Israelites have set aside for God,		טווְלֹ֣א יְחַלְּל֔וּ אֶת־קָדְשֵׁ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֥ת אֲשֶׁר־יָרִ֖ימוּ לַֽיהֹוָֽה:
וְלֹא יְחַלְּלוּ וגו' - They must not desecrate…. by giving them to eat to non-priests.		וְלֹא יְחַלְּלוּ וגו'. לְהַאֲכִילָם לְזָרִים:
16thereby causing themselves to bear iniquity and guilt when the laity eat their holy terumah, for I am God, who sanctifies them.’”		טזוְהִשִּׂ֤יאוּ אוֹתָם֙ עֲוֹ֣ן אַשְׁמָ֔ה בְּאָכְלָ֖ם אֶת־קָדְשֵׁיהֶ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם:
וְהִשִּׂיאוּ אוֹתָם - Thereby causing themselves to bear - i.e., they will load iniquity onto themselves – “when they – the non-priests – eat their holy food” that was separated for the sake of terumah and thus became holy and prohibited to them. Onkelos, who translated it as בְּמֵיכַלְהוֹן בְּסוֹאֲבָא “when they eat it in a state of ritual defilement,” translated it so unnecessarily.		וְהִשִּׂיאוּ אוֹתָם. אֶת עַצְמָם יִטְעֲנוּ עָוֹן באכלם את קדשיהם שֶׁהֻבְדְּלוּ לְשֵׁם תְּרוּמָה, וְקָדְשׁוּ וְנֶאֶסְרוּ עֲלֵיהֶן; וְאֻנְקְלוֹס שֶׁתִּרְגֵּם "בְּמֵיכָלְהוֹן בְּסוֹאֲבָא", שֶׁלֹּא לְצֹרֶךְ תִּרְגְּמוֹ כֵן:
וְהִשִּׂיאוּ אוֹתָם - Thereby causing themselves to bear. This is one of three instances of אֶת stated in the Torah that Rabbi Yishmael expounded as speaking of the person himself. Similarly, he explains בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ “on the day his period of Naziritehood is completed, he must bring (lit.) him” 20 as meaning he must bring himself; and similarly וַיִּקְבֹּר אֹתוֹ בַגַּי “He buried (lit.) him (Moses) in the valley” 21 as meaning he (Moses) buried himself. So it is expounded in Sifrei. 22		וְהִשִּׂיאוּ אוֹתָם. זֶה אֶחָד מִשְּׁלוֹשָׁה אֶתִים שֶׁהָיָה רַבִּי יִשְׁמָעֵאל דּוֹרֵשׁ בַּתּוֹרָה שֶׁמְּדַבְּרִים בָּאָדָם עַצְמוֹ, וְכֵן "בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ" (במדבר ו') — הוּא יָבִיא אֶת עַצְמוֹ, וְכֵן "וַיִּקְבֹּר אֹתוֹ בַגַּי" (דברים ל"ד) — הוּא קָבַר אֶת עַצְמוֹ, כָּךְ נִדְרָשׁ בְּסִפְרֵי:

Footnotes

Bechorot 38a.

Bechorot 41a.

Zevachim 101b.

cf. Ezekiel 14:5, 7.

above 12:4.

Yevamot 75a.

Leviticus 7:20, 21.

Shevuot 7a.

Yevamot 74b.

Sanhedrin 83a.

Sifrei 117.

Sifrei Naso ch. 32.

Third Portion

Vayikra (Leviticus) Chapter 22

17God spoke to Moses, saying,		יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
18“Speak to Aaron and to his sons and to all the Israelites and say to them: ‘Any person from the house of Israel or from the converts among Israel who offers up his sacrifice for any of his sacrificial vows or for any of his sacrificial dedications that he may offer up to God as an ascent-offering,		יחדַּבֵּ֨ר אֶל־אַֽהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אִישׁ֩ מִבֵּ֨ית יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יַקְרִ֤יב קָרְבָּנוֹ֙ לְכָל־נִדְרֵיהֶם֙ וּלְכָל־נִדְבוֹתָ֔ם אֲשֶׁר־יַקְרִ֥יבוּ לַֽיהֹוָ֖ה לְעֹלָֽה:
נִדְרֵיהֶם - His vows - i.e., where he said: “I take upon myself to bring a sacrifice.”		נִדְרֵיהֶם. הֲרֵי עָלַי:
נִדְבוֹתָם - His dedications - i.e., where he said: “This animal will be a sacrifice.”		נִדְבוֹתָם. הֲרֵי זוֹ:
19must offer up an animal that will attain God’s favor for you: an unblemished male from cattle, sheep, or goats.		יטלִרְצֹֽנְכֶ֑ם תָּמִ֣ים זָכָ֔ר בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים:
לִרְצֹֽנְכֶם - (lit.) For your goodwill - means: bring something that is fit to act as appeasement for you before Me, i.e., that will attain acceptance for you; “apeiement” in Old French. And what is fit to act as appeasement?		לִרְצֹֽנְכֶם. הָבִיאוּ דָּבָר הָרָאוּי לְרַצּוֹת אֶתְכֶם לְפָנַי, שֶׁיְּהֵא לָכֶם לְרָצוֹן, אפיי"מנט בְּלַעַז, וְאֵיזֶהוּ הָרָאוּי לְרָצוֹן?
תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָֽעִזִּֽים - “An unblemished male from cattle, sheep, or goats”. but regarding the ascent-offering of fowl, it need not be unblemished or male; a blemish does not disqualify it, only the lack of a limb.		תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָֽעִזִּֽים. אֲבָל בְּעוֹלַת הָעוֹף אֵין צָרִיךְ תַּמּוּת וְזַכְרוּת, וְאֵינוֹ נִפְסָל בְּמוּם אֶלָּא בְּחֶסְרוֹן אֵבֶר (ספרא):
20You must not offer up any animal that has a blemish, for it will not attain God’s favor for you.		ככֹּ֛ל אֲשֶׁר־בּ֥וֹ מ֖וּם לֹ֣א תַקְרִ֑יבוּ כִּי־לֹ֥א לְרָצ֖וֹן יִֽהְיֶ֥ה לָכֶֽם:
21If a man offers up a peace-promoting feast-offering to God after articulating a sacrificial vow or as the fulfillment of a sacrificial dedication, whether from cattle or from the flock, then in order to attain God’s favor, it must be unblemished; it must not have any blemish.		כאוְאִ֗ישׁ כִּֽי־יַקְרִ֤יב זֶֽבַח־שְׁלָמִים֙ לַֽיהֹוָ֔ה לְפַלֵּא־נֶ֨דֶר֙ א֣וֹ לִנְדָבָ֔ה בַּבָּקָ֖ר א֣וֹ בַצֹּ֑אן תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כָּל־מ֖וּם לֹ֥א יִֽהְיֶה־בּֽוֹ:
לְפַלֵּא־נֶדֶר - means: to separate by his articulation of a vow.		לְפַלֵּא־נֶדֶר. לְהַפְרִישׁ בְּדִבּוּרוֹ:
22Regarding an animal that is blind, has a broken bone, a split eyelid or lip, warts, dry boils, or oozing boils: you must not offer up any of these to God, nor must you place any of these upon the Altar as a fire-offering to God.		כבעַוֶּ֩רֶת֩ א֨וֹ שָׁב֜וּר אֽוֹ־חָר֣וּץ אֽוֹ־יַבֶּ֗לֶת א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת לֹֽא־תַקְרִ֥יבוּ אֵ֖לֶּה לַֽיהֹוָ֑ה וְאִשֶּׁ֗ה לֹֽא־תִתְּנ֥וּ מֵהֶ֛ם עַל־הַמִּזְבֵּ֖חַ לַֽיהֹוָֽה:
עַוֶּרֶת - This is the noun for the deformity of blindness (עִוָּרוֹן) in a feminine form, i.e., it must not have the deformity of עַוֶּרֶת.		עַוֶּרֶת. שֵׁם דָּבָר שֶׁל מוּם עִוָּרוֹן בְּלָשׁוֹן נְקֵבָה — שֶׁלֹּא יְהֵא בוֹ מוּם שֶׁל עִוָּרוֹן:
אוֹ שָׁבוּר - (lit.) Or broken[-boned] - it must not be.		אוֹ שָׁבוּר. לֹא יִהְיֶה:
חָרוּץ - an animal is so termed when its eyelid is split or damaged, and similarly when its lip is split or damaged.		חָרוּץ. רִיס שֶׁל עַיִן שֶׁנִּסְדַּק אוֹ שֶׁנִּפְגַּם וְכֵן שְׂפָתוֹ שֶׁנִּסְדְּקָה אוֹ נִפְגְּמָה (בכורות ל"ח):
יַבֶּלֶת - (lit.) A wart - “verue” in Old French.		יַבֶּלֶת. ורו"אה בְּלַעַז:
גָרָב - is a type of boil, and so is יַלֶּפֶת. The term יַלֶּפֶת is similar to וַיִּלְפֹּת שִׁמְשׁוֹן “and Samson grabbed hold.” 1 It is so called because it takes hold of him until the day of his death, since there is no cure for it.		גָרָב. מִין חֲזָזִית וְכֵן יַלֶּפֶת, וּלְשׁוֹן יַלֶּפֶת כְּמוֹ וַיִּלְפֹּת שִׁמְשׁוֹן (שופטים ט"ז), שֶׁאֲחוּזָה בוֹ עַד יוֹם מִיתָה, שֶׁאֵין לָהּ רְפוּאָה:
לֹֽא־תַקְרִיבוּ - You must not offer up. This is stated three times, 2 to prohibit consecrating them as sacrifices, slaughtering them, and dashing their blood on the Altar.		לֹֽא־תַקְרִיבוּ. שָׁלוֹשׁ פְּעָמִים, לְהַזְהִיר עַל הַקְדָּשָׁתָן וְעַל שְׁחִיטָתָן וְעַל זְרִיקַת דָּמָן (תמורה ו'):
וְאִשֶּׁה לֹֽא־תִתְּנוּ - Nor must you place…as a fire-offering. This is the prohibition of burning them on the Altar.		וְאִשֶּׁה לֹֽא־תִתְּנוּ. אַזְהָרַת הַקְטָרָתָן:
23As for a work-bull or sheep that has mismatched limbs or uncloven hooves, you may make it into the fulfillment of a sacrificial dedication but it will not be accepted in fulfillment of a sacrificial vow.		כגוְשׁ֥וֹר וָשֶׂ֖ה שָׂר֣וּעַ וְקָל֑וּט נְדָבָה֙ תַּֽעֲשֶׂ֣ה אֹת֔וֹ וּלְנֵ֖דֶר לֹ֥א יֵֽרָצֶֽה:
שָׂרוּעַ - means one limb is larger than the other.		שָׂרוּעַ. אֵבֶר גָּדוֹל מֵחֲבֵרוֹ:
וְקָלוּט - means its hooves are joined.		וְקָלוּט. פַּרְסוֹתָיו קְלוּטוֹת (בכורות מ'):
נְדָבָה תַּֽעֲשֶׂה אֹתוֹ - (lit.) You may make it as a dedication - i.e., for the upkeep of the Temple.		נְדָבָה תַּֽעֲשֶׂה אֹתוֹ. לְבֶדֶק הַבַּיִת:
וּלְנֵדֶר - But…a vow. i.e., for the Altar.		וּלְנֵדֶר. לַמִּזְבֵּחַ:
לֹא יֵֽרָצֶֽה - It will not be accepted. Which consecrated entity can act as an appeasement? You must say that this is what is consecrated for the Altar.		לֹא יֵֽרָצֶֽה. אֵי זֶה הֶקְדֵּשׁ בָּא לְרַצּוֹת? הֱוֵי אוֹמֵר זֶה הֶקְדֵּשׁ הַמִּזְבֵּחַ (תמורה ז'):
24You must not offer up to God an animal whose reproductive organs were squashed, crushed, disconnected from the seminal ducts, or severed from the seminal ducts. You must not do anything that would thus maim any animal in your land.		כדוּמָע֤וּךְ וְכָתוּת֙ וְנָת֣וּק וְכָר֔וּת לֹ֥א תַקְרִ֖יבוּ לַֽיהֹוָ֑ה וּבְאַרְצְכֶ֖ם לֹ֥א תַֽעֲשֽׂוּ:
וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת - (lit.) And one that is squashed, crushed, disconnected, or severed - i.e., in the testicles or the male organ.		וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת. בַּבֵּיצִים אוֹ בַגִּיד:
מעוך - Squashed - i.e., its testicles were squashed by hand.		מעוך. בֵּיצָיו מְעוּכִין בַּיָּד:
כתות - Crushed. They are more crushed than the aforementioned “squashed.”		כתות. כְּתוּשִׁים יוֹתֵר מִמָּעוּךְ:
נתוק - Disconnected - i.e., they were detached by hand, such that the seminal ducts by which they hang are severed, but they remain in the scrotum, and the scrotum has not been detached.		נתוק. תְּלוּשִׁין בַּיָּד עַד שֶׁנִּפְסְקוּ חוּטִים שֶׁתְּלוּיִים בָּהֶן, אֲבָל נְתוּנִים הֵם בְּתוֹךְ הַכִּיס, וְהַכִּיס לֹא נִתְלַשׁ:
וְכָרוּת - Or severed - they were cut by an instrument but are still in the scrotum.		וְכָרוּת. כְּרוּתִין בִּכְלִי וְעוֹדָן בַּכִּיס (בכורות ל"ט):
וּמָעוּךְ - And squashed. Onkelos translates it as וְדִמְרִיס, which is the term denoting “crushing” in Aramaic.		וּמָעוּךְ. תַּרְגּוּמוֹ וְדִי מְרִיס, זֶהוּ לְשׁוֹנוֹ בַּאֲרָמִית, לְשׁוֹן כְּתִישָׁה:
וְכָתוּת - Crushed. Onkelos translates it as וְדִרְסִיס, as in: “The great house will be smashed to רְסִיסִים,” 3 i.e., to small fragments, and similarly: קָנֶה הַמְּרֻסָּס “a fragmented reed.” 4		וְכָתוּת. תַּרְגּוּמוֹ וְדִי רְסִיס, כְּמוֹ "הַבַּיִת הַגָּדוֹל רְסִיסִים" (עמוס ו') — בְּקִיעוֹת דַּקּוֹת, וְכֵן "קָנֶה הַמְרֻסָּס" (שבת פ'):]
וּבְאַרְצְכֶם לֹא תַֽעֲשֽׂוּ - (lit.) You must not do in your land - this act – to castrate any animal or beast – even of a species forbidden for consumption; for this reason it says “in your land,” to include any species in your land. However, it is impossible to say that they were commanded against castration only in the Land of Israel, for the prohibition of castration is binding upon the individual and not an obligation connected to the land, and any personal obligation applies both in the land and outside the land.		וּבְאַרְצְכֶם לֹא תַֽעֲשֽׂוּ. דָּבָר זֶה לְסָרֵס שׁוּם בְּהֵמָה וְחַיָּה, וַאֲפִלּוּ טְמֵאָה, לְכָךְ נֶאֱמַר בְּאַרְצְכֶם לְרַבּוֹת כָּל אֲשֶׁר בְּאַרְצְכֶם, שֶׁאִי אֶפְשַָׁר לוֹמָר לֹא נִצְטַוּוּ עַל הַסֵּרוּס אֶלָּא בָאָרֶץ, שֶׁהֲרֵי סֵרוּס חוֹבַת הַגּוּף הִיא וְכָל חוֹבַת הַגּוּף נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ:
25You must not offer up any of these blemished animals as “food” for your God from a gentile, for such animals are defective in that they are blemished. They will not attain God’s favor for you.’”		כהוּמִיַּ֣ד בֶּן־נֵכָ֗ר לֹ֥א תַקְרִ֛יבוּ אֶת־לֶ֥חֶם אֱלֹֽהֵיכֶ֖ם מִכָּל־אֵ֑לֶּה כִּ֣י מָשְׁחָתָ֤ם בָּהֶם֙ מ֣וּם בָּ֔ם לֹ֥א יֵֽרָצ֖וּ לָכֶֽם:
וּמִיַּד בֶּן־נֵכָר - From a gentile - i.e., a gentile who brings an offering to a priest to offer it up to God – do not offer up a blemished animal on his behalf. Although blemished animals are not forbidden to be brought as sacrifices for the descendants of Noah unless they are missing a limb, that applies when sacrificing on a private altar in the fields, but you may not sacrifice it on the Altar in the Tabernacle. However, you may accept an unblemished animal from them to offer in the Tabernacle. It therefore says above: 5 אִישׁ אִישׁ “any person,” the double expression including gentiles, that they can pledge sacrificial vows and dedications just like an Israelite.		וּמִיַּד בֶּן־נֵכָר. שֶׁהֵבִיא קָרְבָּן בְּיַד כֹּהֵן לְהַקְרִיבוֹ לַשָּׁמַיִם לא תקריבו לוֹ בַּעַל מוּם; וְאַף עַל פִּי שֶׁלֹּא נֶאֶסְרוּ בַעֲלֵי מוּמִים לְקָרְבַּן בְּנֵי נֹחַ אֶלָּא אִם כֵּן מְחֻסְּרֵי אֵבֶר, זֹאת נוֹהֶגֶת בְּבָמָה שֶׁבַּשָּׂדוֹת, אֲבָל עַל הַמִּזְבֵּחַ שֶׁבַּמִּשְׁכָּן לֹא תַקְרִיבוּ, אֲבָל תְּמִימָה תְקַבְּלוּ מֵהֶם, לְכָךְ נֶאֱמַר לְמַעְלָה אִישׁ אִישׁ, לְרַבּוֹת אֶת הַגּוֹיִם שֶׁנּוֹדְרִים נְדָרִים וּנְדָבוֹת כְּיִשְׂרָאֵל (תמורה ב: חולין י"ג:):
מָשְׁחָתָם - Its meaning is as Onkelos translates it: חִבּוּלְהוֹן – their defect.		מָשְׁחָתָם. חִבּוּלְהוֹן:
לֹא יֵֽרָצוּ לָכֶֽם - They will not attain favor for you - to atone for you.		לֹא יֵֽרָצוּ לָכֶֽם. לְכַפֵּר עֲלֵיכֶם:
26God spoke to Moses, saying:		כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
27“When a work-bull, sheep, or goat is born, it must remain in its mother’s care for seven days; it will be accepted as a sacrifice for a fire-offering to God only from the eighth day onward.		כזשׁ֣וֹר אוֹ־כֶ֤שֶׂב אוֹ־עֵז֙ כִּ֣י יִוָּלֵ֔ד וְהָיָ֛ה שִׁבְעַ֥ת יָמִ֖ים תַּ֣חַת אִמּ֑וֹ וּמִיּ֤וֹם הַשְּׁמִינִי֙ וָהָ֔לְאָה יֵֽרָצֶ֕ה לְקָרְבַּ֥ן אִשֶּׁ֖ה לַֽיהֹוָֽה:
כִּי יִוָּלֵד - When…is born. This excludes an animal delivered by cesarean section from being brought as a sacrifice.		כִּי יִוָּלֵד. פְּרָט לְיוֹצֵא דֹפֶן (שם ל"ח):
28With regard to a work-bull or a sheep or goat: you must not slaughter it and its offspring on the same day.		כחוְשׁ֖וֹר אוֹ־שֶׂ֑ה אֹת֣וֹ וְאֶת־בְּנ֔וֹ לֹ֥א תִשְׁחֲט֖וּ בְּי֥וֹם אֶחָֽד:
אֹתוֹ וְאֶת־בְּנוֹ - It and its offspring. This applies only to a female parent, that it is forbidden to slaughter the mother and its male or female young on the same day, but it does not apply to male parents, and it is permitted to slaughter the father and its offspring on the same day.		אֹתוֹ וְאֶת־בְּנוֹ. נוֹהֵג בַּנְּקֵבָה — שֶׁאָסוּר לִשְׁחֹט הָאֵם וְהַבֵּן אוֹ הַבַּת, וְאֵינוֹ נוֹהֵג בַּזְּכָרִים, וּמֻתָּר לִשְׁחֹט הָאָב וְהַבֵּן (שם ע"ח):
אֹתוֹ וְאֶת־בְּנוֹ - It and its offspring. Slaughtering its offspring first and then it is also implied.		אֹתוֹ וְאֶת־בְּנוֹ. אַף בְּנוֹ וְאוֹתוֹ בְּמַשְׁמָע (שם פ"ב):
29When you slaughter a thanksgiving feast-offering to God, you must slaughter it such that it attain My favor for you, i.e.,		כטוְכִֽי־תִזְבְּח֥וּ זֶֽבַח־תּוֹדָ֖ה לַֽיהֹוָ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּֽחוּ:
לִרְצֹֽנְכֶם תִזְבְּחוּ - You must slaughter it such that it attain favor for you - i.e., take care at the beginning of your sacrificing the offering that it achieve acceptance for you. And what achieves acceptance?		לִרְצֹֽנְכֶם תִזְבְּחוּ. תְּחִלַּת זְבִיחַתְכֶם הִזָּהֲרוּ שֶׁתְּהֵא לְרָצוֹן לָכֶם, וּמַהוּ הָרָצוֹן?
ביום ההוא יאכל - That “it be eaten on that day”. this is stated solely to warn us that the slaughtering must be performed with this purpose, i.e., do not slaughter it with the intent that it be eaten tomorrow, for if you have such an unfit thought, it will not achieve appeasement for you. Another explanation: לִרְצֹנְכֶם means “with your full knowledge.” From here we learn that unaware slaughter is invalid slaughter for sacrifices. Regarding the first explanation, although Scripture already specified this for those sacrifices that may be eaten for two consecutive days, 6 it specifies it again for those sacrifices that may be eaten only on one day, that their slaughtering must be performed with the intention that they be eaten within their set time.		ביום ההוא יאכל. לֹא בָא לְהַזְהִיר אֶלָּא שֶׁתְּהֵא שְׁחִיטָה עַל מְנָת כֵּן — אַל תִּשְׁחֲטוּהוּ עַל מְנָת לְאָכְלוֹ לְמָחָר, שֶׁאִם תַּחְשְׁבוּ בוֹ מַחֲשֶׁבֶת פְּסוּל לֹא יְהֵא לָכֶם לְרָצוֹן; דָּבָר אַחֵר לרצנכם — לְדַעְתְּכֶם, מִכָּאן לַמִּתְעַסֵּק שֶׁפָּסוּל בִּשְׁחִיטַת קָדָשִׁים; וְאַף עַל פִּי שֶּׁפֵּרֵט בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, חָזַר וּפֵרֵט בַּנֶּאֱכָלִין לְיוֹם אֶחָד שֶׁתְּהֵא זְבִיחָתָן עַל מְנָת לְאָכְלָן בִּזְמַנָּן:
30with the intention that it be eaten on that day; do not leave it over until morning; I am God.		לבַּיּ֤וֹם הַהוּא֙ יֵֽאָכֵ֔ל לֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר אֲנִ֖י יְהֹוָֽה:
בַּיּוֹם הַהוּא יֵֽאָכֵל - (lit.) It must be eaten on that day. This is stated solely to teach us that the slaughter must be performed with that intention, for if it were merely to set the time limit for eating it, that has already been stated: “The flesh of his peace-promoting feast-offering of thanksgiving must be eaten during the day it is offered up.” 7		בַּיּוֹם הַהוּא יֵֽאָכֵל. לֹא בָא לְהַזְהִיר אֶלָּא שֶׁתְּהֵא שְׁחִיטָה עַל מְנָת כֵּן, שֶׁאִם לִקְבֹּעַ לוֹ זְמַן אֲכִילָה, כְּבָר כָּתוּב וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו וְגוֹ' (ויקרא ז'):
אֲנִי ה' - I am God. Be aware who decreed concerning this matter, and thus, let it not be light in your eyes.		אֲנִי ה'. דַּע מִי גָזַר עַל הַדָּבָר וְאַל יֵקַל בְּעֵינֶיךָ:
31You must safeguard My commandments and perform them; I am God.		לאוּשְׁמַרְתֶּם֙ מִצְו‍ֹתַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהֹוָֽה:
וּשְׁמַרְתֶּם - You must safeguard. This refers to study.		וּשְׁמַרְתֶּם. זוֹ הַמִּשְׁנָה:
וַֽעֲשִׂיתֶם - And perform. This refers to practice.		וַֽעֲשִׂיתֶם. זֶה הַמַּעֲשֶׂה (ספרא):
32You must not desecrate My holy Name, that I may be sanctified among the Israelites; I am God, who sanctifies you, and		לבוְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קָדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם:
וְלֹא תְחַלְּלוּ - You must not desecrate - by disobeying My words intentionally. Since it is implied from that which it says: “you must not desecrate” that conversely, refusal to transgress God’s will sanctifies Him, why does Scripture need to state further: “that I may be sanctified”? To teach: Give yourself up to martyrdom, if necessary, to sanctify My Name. I might think that this applies even in private? Scripture therefore states: “among the Israelites,” i.e., you are required to do so only in the presence of ten adult male Jews. And when giving oneself up to martyrdom, one must offer oneself while intending to die if necessary, for anyone who gives himself up while entertaining the hope of a miraculous delivery from martyrdom, no miracle will be done for him; for so we find regarding Chananyah, Misha’el, and Azaryah, that they did not give themselves up to martyrdom out of hope for a miracle, as it says: “And even if He does not save us, let it be known to you, King, that we do not worship your god” 8 – whether He rescues us or not, let it be known to you….		וְלֹא תְחַלְּלוּ. לַעֲבֹר עַל דְּבָרַי מְזִידִין; מִמַּשְׁמָע שֶׁנֶּאֱמַר וְלֹא תְחַלְּלוּ מַה תַּלְמוּד לוֹמָר וְנִקְדַּשְׁתִּי? מְסֹר עַצְמְךָ וְקַדֵּשׁ שְׁמִי. יָכוֹל בְּיָחִיד, תַּלְמוּד לוֹמָר בתוך בני ישראל; וּכְשֶׁהוּא מוֹסֵר עַצְמוֹ יִמְסֹר עַצְמוֹ עַל מְנָת לָמוּת, שֶׁכָּל הַמּוֹסֵר עַצְמוֹ עַל מְנָת הַנֵּס, אֵין עוֹשִֹׁין לוֹ נֵס, שֶׁכֵּן מָצִינוּ בַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁלֹּא מָסְרוּ עַצְמָן עַל מְנָת הַנֵּס, שֶׁנֶּאֱמַר (דניאל נ'), "וְהֵן לָא יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא" וְגוֹ', מַצִּיל וְלֹא מַצִּיל — "יְדִיעַ לֶהֱוֵא לָךְ" וְגו' (ספרא):
33who took you out of Egypt in order to be your God; I am God.”		לגהַמּוֹצִ֤יא אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָֽה:
הַמּוֹצִיא אֶתְכֶם - Who took you out - for that purpose.		הַמּוֹצִיא אֶתְכֶם. עַל מְנָת כֵּן:
אֲנִי ה' - I am God - who is trustworthy to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):

Footnotes

Judges 16:29.

Leviticus 22:20, 22:22

d 22:24.

Shabbat 80b.

Fourth Portion

Vayikra (Leviticus) Chapter 23

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites and say to them: ‘With regard to God’s appointed holy days, it is only about the ones that you will designate as designated holy occasions that God will say, “These are My appointed holy days.”		בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מֽוֹעֲדָֽי:
דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל מֽוֹעֲדֵי ה' - Speak to the Israelites…God’s appointed [holy] days. i.e., arrange the festivals such that Israel will be accustomed to taking part in them. Thus, the court establishes a leap year for the benefit of those of the Diaspora who have already left their homes to make the festival pilgrimage but have not yet reached Jerusalem.		דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל מֽוֹעֲדֵי ה'. עֲשֵׂה מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְֹרָאֵל מְלֻמָּדִין בָּהֶם, שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל גָּלֻיּוֹת שֶׁנֶּעֶקְרוּ מִמְּקוֹמָן לַעֲלוֹת לָרֶגֶל וַעֲדַיִן לֹא הִגִּיעוּ לִירוּשָׁלַיִם (ספרא):
3During a six-day period each week, work may be performed, but on the seventh day there must be a complete rest day, a holy occasion. You must not perform any work on it. It is a Sabbath to God in all your dwelling places.		גשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽיהֹוָ֔ה בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם:
שֵׁשֶׁת יָמִים - During a six-day period. What does the Sabbath have to do with the festivals? This seemingly superfluous statement is added to teach you that whoever desecrates the festivals is considered as if he has desecrated the Sabbaths, and whoever observes the festivals is considered as if he has observed the Sabbaths.		שֵׁשֶׁת יָמִים. מָה עִנְיַן שַׁבָּת אֵצֶל מוֹעֲדוֹת? לְלַמֶּדְךָ שֶׁכָּל הַמְחַלֵּל אֶת הַמּוֹעֲדוֹת מַעֲלִין עָלָיו כְּאִלּוּ חִלֵּל אֶת הַשַּׁבָּתוֹת, וְכָל הַמְקַיֵּם אֶת הַמּוֹעֲדוֹת מַעֲלִין עָלָיו כְּאִלּוּ קִיֵּם אֶת הַשַּׁבָּתוֹת (שם):
4The following are God’s appointed holy days, i.e., the designated holy occasions that you will designate to be such in their appointed time:		דאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה מִקְרָאֵ֖י קֹ֑דֶשׁ אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם בְּמֽוֹעֲדָֽם:
אֵלֶּה מֽוֹעֲדֵי ה' - The following are God’s appointed [holy] days. The verse above 1 speaks about establishing a leap year, and here it speaks about sanctifying the new month.		אֵלֶּה מֽוֹעֲדֵי ה'. לְמַעְלָה מְדַבֵּר בְּעִבּוּר שָׁנָה וְכָאן מְדַבֵּר בְּקִדּוּשׁ הַחֹדֶשׁ:
5In the afternoon of the 14th day of the first month, you must offer up the Passover sacrifice to God.		הבַּחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָֽעַרְבָּ֑יִם פֶּ֖סַח לַֽיהֹוָֽה:
בֵּין הָֽעַרְבָּיִם - means from the end of six seasonal hours of the day onward.		בֵּין הָֽעַרְבָּיִם. מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה (שם):
פֶּסַח לה' - (lit.) It is a Passover for God - i.e., the bringing of the sacrifice called “Passover.”		פֶּסַח לה'. הַקְרָבַת קָרְבָּן שֶׁשְּׁמוֹ פֶּסַח:
6On the 15th day of that month begins the Festival of Matzos in honor of God; for a seven-day period you must eat matzos.		ווּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַזֶּ֔ה חַ֥ג הַמַּצּ֖וֹת לַֽיהֹוָ֑ה שִׁבְעַ֥ת יָמִ֖ים מַצּ֥וֹת תֹּאכֵֽלוּ:
7You must celebrate the first day as a holy occasion on which you must not perform any mundane work.		זבַּיּוֹם֙ הָֽרִאשׁ֔וֹן מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8You must bring a fire-offering to God for a seven-day period. You must celebrate the seventh day as a holy occasion on which you must not perform any mundane work.’”		חוְהִקְרַבְתֶּ֥ם אִשֶּׁ֛ה לַֽיהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הַשְּׁבִיעִי֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
וְהִקְרַבְתֶּם אִשֶּׁה וגו' - You must bring a fire-offering… These are the additional offerings mentioned in parashat Pinechas. 2 And why are they mentioned here? To tell you that the animals for additional offerings are not essential for one another as follows:		וְהִקְרַבְתֶּם אִשֶּׁה וגו'. הֵם הַמּוּסָפִין הָאֲמוּרִים בְּפָרָשַׁת פִּינְחָס, וְלָמָּה נֶאֶמְרוּ כָאן? לוֹמַר שֶׁאֵין הַמּוּסָפִין מְעַכְּבִין זֶה אֶת זֶה:
וְהִקְרַבְתֶּם אִשֶּׁה לה' - You must bring a fire-offering to God - i.e., offer the additional offering in any event; even if the bulls needed for it are not available, still bring rams, and even if there are no bulls or rams, still bring lambs.		וְהִקְרַבְתֶּם אִשֶּׁה לה'. מִכָּל מָקוֹם — אִם אֵין פָּרִים הָבֵא אֵילִים, וְאִם אֵין פָּרִים וְאֵילִים הָבֵא כְבָשִׂים (שם):
שִׁבְעַת יָמִים - Wherever it says שִׁבְעַת, it is a type of noun, i.e., a week of days; “septaine” in Old French. Similarly, this is the meaning of all such expressions: שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת and שְׁלֹשֶׁת.		שִׁבְעַת יָמִים. כָּל מָקוֹם שֶׁנֶּאֱמַר שִׁבְעַת שֵׁם דָּבָר הוּא — שָׁבוּעַ שֶׁל יָמִים, שטי"נא בְּלַעַז, וְכֵן כָּל לְשׁוֹן שְׁמוֹנַת שֵׁשֶׁת חֲמֵשֶׁת שְׁלוֹשֶׁת:
מְלֶאכֶת עֲבֹדָה - (lit.) Work of toil - i.e., even actions that are considered by you essential work and a necessity, inasmuch as refraining from them results in monetary deficit, such as a matter of irretrievable loss. This I understood from Torat Kohanim, 3 where it states: “I might think that even on Chol HaMo’ed (the intermediary days of the festival) it is also prohibited to carry out מְלֶאכֶת עֲבוֹדָה….”		מְלֶאכֶת עֲבֹדָה. אֲפִלּוּ מְלָאכוֹת הַחֲשׁוּבוֹת לָכֶם עֲבוֹדָה וְצֹרֶךְ — שֶׁיֵּשׁ חֶסְרוֹן כִּיס בְּבַטָּלָה שֶׁלָּהֶן — כְּגוֹן דָּבָר הָאָבֵד, כָּךְ הֵבַנְתִּי מִתּוֹרַת כֹּהֲנִים, דְּקָתָנֵי יָכוֹל אַף חֻלּוֹ שֶׁל מוֹעֵד יְהֵא אָסוּר בִּמְלֶאכֶת עֲבוֹדָה וְכוּ':
9God spoke to Moses, saying,		טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10“Speak to the Israelites and say to them: ‘When you enter the land that I am giving you and you reap its harvest, you must bring an omer of barley as the beginning of your harvest, and give it to the priest.		ידַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַֽהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִֽירְכֶ֖ם אֶל־הַכֹּהֵֽן:
רֵאשִׁית קְצִֽירְכֶם - The beginning of your harvest - i.e., the omer must be the first to be harvested.		רֵאשִׁית קְצִֽירְכֶם. שֶׁתְּהֵא רִאשׁוֹנָה לַקָּצִיר (ספרא):
עֹמֶר - Omer - This was the name of the measure of a tenth of an ephah, as in וַיָּמֹדּוּ בָעֹמֶר “They measured it by the omer.” 4		עֹמֶר. עֲשִׂירִית הָאֵיפָה כָּךְ הָיְתָה שְׁמָהּ, כְּמוֹ וַיָּמֹדּוּ בָעֹמֶר (שמות ט"ז):
11He must wave this omer before God in order to attain God’s favor for you. The priest must wave it on the day after the day of rest.		יאוְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י יְהֹוָ֖ה לִרְצֹֽנְכֶ֑ם מִמָּֽחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן:
וְהֵנִיף - He must wave. Every “waving” is done by moving the object forward and backward and then up and down – forward and backward to prevent harmful winds; up and down to prevent harmful dews.		וְהֵנִיף. כָּל תְּנוּפָה מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, מוֹלִיךְ וּמֵבִיא לַעֲצֹר רוּחוֹת רָעוֹת, מַעֲלֶה וּמוֹרִיד לַעֲצֹר טְלָלִים רָעִים (מנחות ס"ב):
לִרְצֹֽנְכֶם - To attain favor for you - i.e., if you bring the offering as prescribed here, it will achieve acceptance for you.		לִרְצֹֽנְכֶם. אִם תַּקְרִיבוּ כְּמִשְׁפָּט זֶה יִהְיֶה לְרָצוֹן לָכֶם:
מִמָּֽחֳרַת הַשַּׁבָּת - (lit.) On the day after the Sabbath - means on the day after the first day of Passover, for if you say it means on the day after the weekly Sabbath of Creation, you do not know to which Sabbath it is referring.		מִמָּֽחֳרַת הַשַּׁבָּת. מִמָּחֳרַת יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, שֶׁאִם אַתָּה אוֹמֵר שַׁבַּת בְּרֵאשִׁית אֵי אַתָּה יוֹדֵעַ אֵיזֶהוּ (ספרא; מנחות ס"ו):
12On the day you wave the omer of barley, you must offer up an unblemished lamb in its first year as an ascent-offering to God.		יבוַֽעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַֽיהֹוָֽה:
וַֽעֲשִׂיתֶם … כֶּבֶשׂ - You must offer up a lamb. The obligation to bring it is due to the omer.		וַֽעֲשִׂיתֶם … כֶּבֶשׂ. חוֹבָה לָעֹמֶר הוּא בָא:
13Its grain-offering must be two-tenths of an ephah of fine flour mixed with oil offered up as a fire-offering pleasing to God. Its libation must be a quarter of a hin of wine.		יגוּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַֽיהֹוָ֖ה רֵ֣יחַ נִיחֹ֑חַ וְנִסְכּ֥וֹ (כתיב ונסכה) יַ֖יִן רְבִיעִ֥ת הַהִֽין:
וּמִנְחָתוֹ - Its grain-offering - i.e., the grain-offering brought with its libation.		וּמִנְחָתוֹ. מִנְחַת נְסָכָיו:
שְׁנֵי עֶשְׂרֹנִים - Two-tenths. It was twice the usual amount.		שְׁנֵי עֶשְׂרֹנִים. כְּפוּלָה הָיְתָה:
ונסכו יַיִן רְבִיעִת הַהִֽין - Its libation must be a quarter of a hin of wine. Even though its grain-offering was twice the usual amount, its libations were not doubled.		ונסכו יַיִן רְבִיעִת הַהִֽין. אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה אֵין נְסָכָיו כְּפוּלִים:
14You must not eat bread, oven-parched kernels, or fresh kernels until this very day, i.e., until you bring your God’s sacrifice. This is an eternal rule throughout your generations and in all your places of residence.		ידוְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קָרְבַּ֖ן אֱלֹֽהֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
וְקָלִי - Parched kernels - i.e., flour made from soft fresh kernels that are dried in an oven.		וְקָלִי. קֶמַח עָשׂוּי מִכַּרְמֶל רַךְ שֶׁמְּיַבְּשִׁין אוֹתוֹ בַּתַּנּוּר:
וְכַרְמֶל - Or fresh kernels. These are kernels called “gernailles” in Old French.		וְכַרְמֶל. הֵן קְלָיוֹת, שֶׁקּוֹרִין גרניי"ליש:
בְּכֹל מֽשְׁבֹֽתֵיכֶֽם - In all your places of residence. The sages of Israel 5 differed regarding the interpretation of these words. Some derive from here that the prohibition regarding new produce applies even outside the Land of Israel, unlike other agricultural commandments, the majority of which apply only in the land. Others, however, say that it merely comes to teach us that they were only commanded about new produce after taking possession and settling the land, i.e., once they had all captured and divided it.		בְּכֹל מֽשְׁבֹֽתֵיכֶֽם. נֶחְלְקוּ בוֹ חַכְמֵי יִשְֹרָאֵל, יֵשׁ שֶׁלָּמְדוּ מִכָּאן שֶׁהֶחָדָשׁ נוֹהֵג בְּחוּצָה לָאָרֶץ, וְיֵשׁ אוֹמָרִים לֹא בָא אֶלָּא לְלַמֵּד שֶׁלֹּא נִצְטַוּוּ עַל הֶחָדָשׁ אֶלָּא לְאַחַר יְרֻשָּׁה וִישִׁיבָה, מִשֶּׁכִּבְּשׁוּ וְחִלְּקוּ (קידושין ל"ז):
15Starting on the day after the day of rest—i.e., from the day you bring the omer of barley as a wave-offering—you must count for yourselves seven weeks. These weeks must be complete.		טווּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּֽחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּֽהְיֶֽינָה:
מִמָּֽחֳרַת הַשַּׁבָּת - Starting on the day after the day of rest - i.e., the day after the festival, i.e., the first day of Passover.		מִמָּֽחֳרַת הַשַּׁבָּת. מִמָּחֳרַת יוֹם טוֹב:
תְּמִימֹת תִּֽהְיֶֽינָה - Must be complete. This teaches that one must begin the count in the evening, for if not, the weeks are not complete.		תְּמִימֹת תִּֽהְיֶֽינָה. מְלַמֵּד שֶׁמַּתְחִיל וּמוֹנֶה מִבָּעֶרֶב, שֶׁאִם לֹא כֵן אֵינָן תְּמִימוֹת (ספרא; מנחות ס"ו):
16You must count until the day after the seventh week, 50 days, on which you must bring a grain-offering to God from the new crop:		טזעַ֣ד מִמָּֽחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַֽיהֹוָֽה:
הַשַּׁבָּת הַשְּׁבִיעִת - Its meaning is as Onkelos translates it: שְׁבוּעֲתָא שְׁבִיעָתָא – the seventh week.		הַשַּׁבָּת הַשְּׁבִיעִת. כְּתַרְגּוּמוֹ שְׁבוּעֲתָא שְׁבִיעֵתָא:
עַד מִמָּֽחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ - You must count until the day after the seventh week - but not including that day, thus being 49 days.		עַד מִמָּֽחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ. וְלֹא עַד בִּכְלָל, וְהֵן אַרְבָּעִים וְתִשְׁעָה יוֹם:
חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לה' - (lit.) Fifty days, and you must bring a new grain-offering to God - i.e., you must bring it on the 50th day. However, I say that this is its Midrashic explanation, but its straightforward explanation is: “until the day after the seventh week, which is the 50th day, you must count,” and it is an inverted verse.		חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לה'. בַּיּוֹם הַחֲמִשִּׁים תַּקְרִיבוּהָ, וְאוֹמֵר אֲנִי זֶה מִדְרָשׁוֹ, אֲבָל פְּשׁוּטוֹ עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת שֶׁהוּא יוֹם חֲמִשִּׁים תִּסְפְּרוּ, וּמִקְרָא מְסֹרָס הוּא:
מִנְחָה חֲדָשָׁה - (lit.) A new grain-offering. This is the first grain-offering that is brought from the new crop. Should you ask: Was not the omer grain-offering already brought? It, however, is not like other grain-offerings, since it is brought from barley.		מִנְחָה חֲדָשָׁה. הִיא הַמִּנְחָה הָרִאשׁוֹנָה שֶׁהוּבְאָה מִן הֶחָדָשׁ, וְאִם תֹּאמַר הֲרֵי קָרְבָה מִנְחַת הָעֹמֶר אֵינָהּ כִּשְׁאָר כָּל הַמְּנָחוֹת, שֶׁהִיא בָאָה מִן הַשְּׂעוֹרִים (מנחות י"ד):
17You must bring bread set aside from the land in which you dwell—two loaves made from two-tenths of an ephah; they must be of fine flour, and they must be baked leavened. This will be the first grain-offering of wheat brought to God.		יזמִמּֽוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאוּ \| לֶ֣חֶם תְּנוּפָ֗ה שְׁתַּ֨יִם֙ שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּֽהְיֶ֔ינָה חָמֵ֖ץ תֵּֽאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽיהֹוָֽה:
מִמּֽוֹשְׁבֹתֵיכֶם - (lit.) From where you dwell - but not from outside the Land of Israel.		מִמּֽוֹשְׁבֹתֵיכֶם. וְלֹא מִחוּצָה לָאָרֶץ (ספרא):
לֶחֶם תְּנוּפָה - (lit.) Bread, a wave-offering - means: bread that was separated by being designated for God on High, and this is the “new grain-offering” mentioned above.		לֶחֶם תְּנוּפָה. לֶחֶם תְּרוּמָה, הַמּוּרָם לְשֵׁם גָּבוֹהַּ, וְזוֹ הִיא הַמִּנְחָה הַחֲדָשָׁה הָאֲמוּרָה לְמַעְלָה:
בִּכּוּרִים - (lit.) First-ripening - i.e., it is the first of all grain-offerings, even the “grain-offering of jealousies” (i.e., which is part of the rite of the suspected adulteress), which is brought from barley; 6 it too cannot be offered up from the new crop before the two loaves are offered up.		בִּכּוּרִים. רִאשׁוֹנָה לְכָל הַמְּנָחוֹת, אַף לְמִנְחַת קְנָאוֹת הַבָּאָה מִן שְׂעוֹרִים לֹא תִּקְרַב מִן הֶחָדָשׁ קֹדֶם לִשְׁתֵּי הַלֶּחֶם (שם):
18Along with the bread, you must bring seven unblemished lambs in their first year, one young bull, and two rams. These must be ascent-offerings to God, accompanied by their grain-offering and libations, offered up with the intention that they be fire-offerings and that are pleasing to God.		יחוְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִֽהְי֤וּ עֹלָה֙ לַֽיהֹוָ֔ה וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
עַל־הַלֶּחֶם - With the bread - i.e., on account of the bread, as an obligation due to the bread.		עַל־הַלֶּחֶם. בִּגְלַל הַלֶּחֶם, חוֹבָה לַלֶּחֶם (ספרא; מנחות מ"ה):
וּמִנְחָתָם וְנִסְכֵּיהֶם - [Accompanied by] their grain-offering and libations - i.e., according to the rules of grain-offerings and libations that are specified for each type of animal in the passage concerning libations: 7 three-tenths of an ephah for a bull, two-tenths for a ram, and one-tenth for a lamb – this is the grain-offering; and the libations: half a hin of wine for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb.		וּמִנְחָתָם וְנִסְכֵּיהֶם. כְּמִשְׁפַּט מִנְחָה וּנְסָכִים הַמְפֹרָשִׁים בְּכָל בְּהֵמָה בְּפָרָשַׁת נְסָכִים, שְׁלוֹשָׁה עֶשְׂרוֹנִים לַפָּר וּשְׁנֵי עֶשְׂרוֹנִים לָאַיִל וְעִשָּׂרוֹן לַכֶּבֶשׂ, זוֹ הִיא הַמִּנְחָה, וְהַנְּסָכִים חֲצִי הַהִין לַפָּר וּשְׁלִישִׁית הַהִין לָאַיִל וּרְבִיעִית הַהִין לַכֶּבֶשׂ:
19You must offer up one he-goat as a sin-offering and two lambs in their first year as a peace-promoting feast-offering.		יטוַֽעֲשִׂיתֶ֛ם שְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים:
וַֽעֲשִׂיתֶם שְׂעִֽיר־עִזִּים - You must offer up [one] he-goat. I might think that the seven lambs and the goat mentioned here are the same seven lambs and the goat mentioned in the Book of Numbers. 8 However when you come to the bulls and the rams, you see that they are not the same. Consequently, you must say that these are distinct sacrifices and those constitute other, distinct sacrifices; these are offered on account of the bread, and those as additional offerings.		וַֽעֲשִׂיתֶם שְׂעִֽיר־עִזִּים. יָכוֹל שִׁבְעַת הַכְּבָשִׂים וְהַשָּׂעִיר הָאֲמוּרִים כָּאן הֵם ז' הַכְּבָשִׂים וְהַשָּׂעִיר הָאֲמוּרִים בְּחֻמַּשׁ הַפְּקוּדִים, כְּשֶׁאַתָּה מַגִּיעַ אֵצֶל פָּרִים וְאֵילִים אֵינָן הֵם, אֱמֹר מֵעַתָּה אֵלּוּ לְעַצְמָן וְאֵלּוּ לְעַצְמָן — אֵלּוּ קָרְבוּ בִּגְלַל הַלֶּחֶם וְאֵלּוּ לַמּוּסָפִין (שם):
20The priest must wave them together with the first-offering bread as a wave-offering before God—specifically, the two lambs. They will be holy to God, given to the priest.		כוְהֵנִ֣יף הַכֹּהֵ֣ן \| אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִֽהְי֥וּ לַֽיהֹוָ֖ה לַכֹּהֵֽן:
וְהֵנִיף הַכֹּהֵן אֹתָם תְּנוּפָה - The priest must wave them…as a wave-offering. This teaches us that they require waving while still alive. I might think that this applies to all these sacrifices; Scripture therefore states: עַל שְׁנֵי כְבָשִׂים (lit.) “next to the two lambs.”		וְהֵנִיף הַכֹּהֵן אֹתָם תְּנוּפָה. מְלַמֵּד שֶׁטְּעוּנִין תְּנוּפָה חַיִּים, יָכוֹל כֻּלָּם, תַּלְמוּד לוֹמָר "עַל שְׁנֵי כְבָשִֹים" (עי' מנחות ס"ב):
קֹדֶשׁ יִֽהְיוּ - They will be holy. Since peace-offerings of individuals are sacrifices of lesser holiness, it was necessary to state regarding communal peace-offerings that they are sacrifices of superior holiness.		קֹדֶשׁ יִֽהְיוּ. לְפִי שֶׁשַּׁלְמֵי יָחִיד קָדָשִׁים קַלִּים, הֻזְקַק לוֹמַר בְּשַׁלְמֵי צִבּוּר שֶׁהֵן קָדְשֵׁי קָדָשִׁים:
21You must designate this very day as a holy occasion which you must celebrate and on which you must not perform any mundane work. This is an eternal rule in all your dwelling places and throughout all your generations.		כאוּקְרָאתֶ֞ם בְּעֶ֣צֶם \| הַיּ֣וֹם הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכָל־מֽוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם:
22When you reap the harvest of your land, you must not fully reap the corner of your field during your harvesting, nor may you gather up the gleanings of your harvest. You must leave these for the poor person and for the convert; I am God, your God.’”		כבוּבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
וּבְקֻצְרְכֶם - When you reap. Scripture repeats these commandments here to indicate that one who fails to observe them transgresses two negative commandments. Rabbi Avardimas son of Rabbi Yosei said: Why did Scripture see fit to place this repetition in the middle of the festivals: Passover and Atzeret (Shavu’ot) on one side, and Rosh Hashanah, Yom Kippur, and the Festival (Sukkot) on the other? To teach you that whoever gives gleanings, forgotten sheaves, and the corner of the field to the poor properly is considered as if he built the Temple and offered up his sacrifices there.		וּבְקֻצְרְכֶם. חָזַר וְשָׁנָה, לַעֲבֹר עֲלֵיהֶם בִּשְׁנֵי לָאוין; אָמַר ר' אַבְדִּימֵי בְּרַבִּי יוֹסֵף, מָה רָאָה הַכָּתוּב לִתְּנָהּ בְאֶמְצַע הָרְגָלִים — פֶּסַח וַעֲצֶרֶת מִכָּאן וְרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים וְחַג מִכָּאן — ? לְלַמֶּדְךָ שֶׁכָּל הַנּוֹתֵן לֶקֶט שִׁכְחָה וּפֵאָה לֶעָנִי כָּרָאוּי, מַעֲלִין עָלָיו כְּאִלּוּ בָּנָה בֵּית הַמִּקְדָּשׁ וְהִקְרִיב קָרְבְּנוֹתָיו בְּתוֹכוֹ (ספרא):
תַּֽעֲזֹב - You must leave - in this context, this phrase indicates the absolute relinquishment of these gifts: leave them in front of them so they may gather them themselves, but you must not help any of them.		תַּֽעֲזֹב. הַנַּח לִפְנֵיהֶם וְהֵם יִלְקְטוּ, וְאֵין לְךָ לְסַיֵּעַ לְאֶחָד מֵהֶם (פאה פ"ה):
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - trustworthy to pay reward.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. נֶאֱמָן לְשַׁלֵּם שָׂכָר:

Footnotes

Daniel 3:18.

Leviticus 23:2.

Numbers 28:17-25.

Torat Kohanim v. 36.

Exodus 16:18.

Kidushin 37a.

Numbers 5:15.

Numbers 15:4-11.

Fifth Portion

Vayikra (Leviticus) Chapter 23

23God spoke to Moses, saying,		כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
24“Speak to the Israelites, saying: ‘You must celebrate the first day of the seventh month as a day of rest—a remembrance of the shofar blast; a holy occasion.		כדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִֽהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ:
זִכְרוֹן תְּרוּעָה - A remembrance of the shofar blast. This refers to the reminder achieved by reciting verses of Divine remembrance and verses that mention the shofar blast, so as to recall the merit of the “binding” of Isaac, and how a ram – recalled by the shofar – was offered in his stead.		זִכְרוֹן תְּרוּעָה. זִכְרוֹן פְּסוּקֵי זִכְרוֹנוֹת וּפְסוּקֵי שׁוֹפָרוֹת (ספרא: ראש השנה ל"ב) לִזְכֹּר לָכֶם עֲקֵדַת יִצְחָק שֶׁקָּרַב תַּחְתָּיו אַיִל:
25You must not perform any mundane work, and you must offer up a fire-offering to God.’”		כהכָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה:
וְהִקְרַבְתֶּם אִשֶּׁה - And you must offer up a fire-offering - i.e., the additional offerings mentioned in the Book of Numbers. 1		וְהִקְרַבְתֶּם אִשֶּׁה. הַמּוּסָפִין הָאֲמוּרִין בְּחֻמַּשׁ הַפְּקוּדִים:
26God spoke to Moses, saying:		כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
27“But you must celebrate the tenth of this seventh month as a Day of Atonement, a holy occasion. You must afflict yourselves and you must offer up a fire-offering to God.		כזאַ֡ךְ בֶּֽעָשׂ֣וֹר לַחֹ֩דֶשׁ֩ הַשְּׁבִיעִ֨י הַזֶּ֜ה י֧וֹם הַכִּפֻּרִ֣ים ה֗וּא מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה:
אַךְ - (lit.) Only. Every instance of אַךְ or רַק in the Torah implies limitation. Here אַךְ teaches us that Yom Kippur effects atonement only for those who have repented, but does not effect atonement for those who do not repent.		אַךְ. כָּל אַכִין וְרַקִּין שֶׁבַּתּוֹרָה מִעוּטִים — מְכַפֵּר הוּא לַשָּׁבִים וְאֵינוֹ מְכַפֵּר עַל שֶׁאֵינָם שָׁבִים (ספרא):
28You must not perform any work on this day itself, for it is a Day of Atonement reserved for effecting atonement for you before God, your God.		כחוְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה כִּ֣י י֤וֹם כִּפֻּרִים֙ ה֔וּא לְכַפֵּ֣ר עֲלֵיכֶ֔ם לִפְנֵ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
29For any person who neglects to be afflicted on this day itself will be cut off from his people.		כטכִּ֤י כָל־הַנֶּ֨פֶשׁ֙ אֲשֶׁ֣ר לֹֽא־תְעֻנֶּ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְנִכְרְתָ֖ה מֵֽעַמֶּֽיהָ:
30Regarding any person who performs any work on this day itself, I will cause that person to be lost from among his people.		לוְכָל־הַנֶּ֗פֶשׁ אֲשֶׁ֤ר תַּֽעֲשֶׂה֙ כָּל־מְלָאכָ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְהַֽאֲבַדְתִּ֛י אֶת־הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ:
וְהַֽאֲבַדְתִּי - I will cause [that person] to be lost. Since excision is mentioned throughout the Torah but I do not know what it entails, when it says: וְהַאֲבַדְתִּי, usually translated “I will destroy,” it teaches that excision is nothing other than destruction.		וְהַֽאֲבַדְתִּי. לְפִי שֶׁהוּא אוֹמֵר כָּרֵת בְּכָל מָקוֹם וְאֵינִי יוֹדֵעַ מַה הוּא, כְּשֶׁהוּא אוֹמֵר וְהַאֲבַדְתִּי, לִמֵּד עַל הַכָּרֵת שֶׁאֵינוֹ אֶלָּא אֲבַדּוֹן:
31You must not perform any work; this is an eternal rule, which will apply throughout your generations and in all your dwelling places.		לאכָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
כָּל־מְלָאכָה וגו' - [You must not perform] any work. This prohibition is repeated, making one who transgresses it liable for many passive commandments, or, alternatively, it is repeated to prohibit work during the night of Yom Kippur just like work during its day.		כָּל־מְלָאכָה וגו'. לַעֲבֹר עָלָיו בְּלָאוִין הַרְבֵּה, אוֹ לְהַזְהִיר עַל מְלֶאכֶת לַיְלָה כִּמְלֶאכֶת יוֹם:
32It must be a complete day of rest for you, and you must afflict yourselves. You must observe your day of rest on the ninth of the month in the late afternoon, from that afternoon until the end of the following afternoon.”		לבשַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם בְּתִשְׁעָ֤ה לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם:

Footnotes

Numbers 28:27.

Sixth Portion

Vayikra (Leviticus) Chapter 23

33God spoke to Moses, saying,		לגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
34“Speak to the Israelites, saying: ‘On the 15th day of this seventh month is the Festival of Sukot, a seven-day period devoted to God.		לדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּֽחֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים לַֽיהֹוָֽה:
35The first day is a holy occasion on which you must not perform any mundane work.		להבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
מִקְרָא־קדשׁ - A holy occasion - On Yom Kippur, these words indicate: sanctify it with fine clothing and appropriate prayer; and on other festivals – with special food and drink, fine clothing, and appropriate prayer.		מִקְרָא־קדשׁ. קַדְּשֵׁהוּ בִכְסוּת נְקִיָּה וּבִתְפִלָּה, וּבִשְׁאָר יָמִים טוֹבִים בְּמַאֲכָל וּבְמִשְׁתֶּה וּבִכְסוּת נְקִיָּה וּבִתְפִלָּה (עי' ספרא):
36For a seven-day period, you must bring a fire-offering to God. You must celebrate the eighth day as a holy occasion, and you must bring a fire-offering to God. It is a day of restriction; you must not perform any mundane work on it.		לושִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַֽיהֹוָ֑ה בַּיּ֣וֹם הַשְּׁמִינִ֡י מִקְרָא־קֹ֩דֶשׁ֩ יִֽהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֲצֶ֣רֶת הִ֔וא כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
עֲצֶרֶת הִוא - This term is used to indicate: I have retained (עָצַרְתִּי) you with Me. This may be compared to a king who invited his children to a banquet for a specific number of days. When the time came for them to take leave, he said: “My children! Please remain with me one more day, for your departure is difficult for me.”		עֲצֶרֶת הִוא. עָצַרְתִּי אֶתְכֶם אֶצְלִי; כְּמֶלֶךְ שֶׁזִּמֵּן אֶת בָּנָיו לִסְעוּדָה לְכָךְ וְכָךְ יָמִים, כֵּיוָן שֶׁהִגִּיעַ זְמַנָּן לִפָּטֵר, אָמַר, בָּנַי בְּבַקָּשָׁה מִכֶּם עַכְּבוּ עִמִּי עוֹד יוֹם אֶחָד, קָשָׁה עָלַי פְּרֵדַתְכֶם:
כָּל־מְלֶאכֶת עֲבֹדָה - means even such action that is essential work for you, in that if you do not do it, the matter will result in monetary loss.		כָּל־מְלֶאכֶת עֲבֹדָה. אֲפִלּוּ מְלָאכָה שֶׁהִיא עֲבוֹדָה לָכֶם, שֶׁאִם לֹא תַעֲשׂוּהָ יֵשׁ חֶסְרוֹן כִּיס בַּדָּבָר.
לֹא תַֽעֲשֽׂוּ - you must not perform. I might think that even on Chol HaMo’ed it is also prohibited to carry out such essential actions of work; Scripture therefore states: הִוא “it,” implying “on it, but not on Chol HaMo’ed.”		לֹא תַֽעֲשֽׂוּ. יָכוֹל אַף חֻלּוֹ שֶׁל מוֹעֵד יְהֵא אָסוּר בִּמְלֶאכֶת עֲבוֹדָה, תַּלְמוּד לוֹמָר "הִוא" (שם):
37These are God’s appointed holy days that you must designate as holy occasions, on which to offer up fire-offerings to God—ascent-offerings, grain-offerings, and feast-offerings—as well as wine libations, each day’s requirement on its day.		לזאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ לְהַקְרִ֨יב אִשֶּׁ֜ה לַֽיהֹוָ֗ה עֹלָ֧ה וּמִנְחָ֛ה זֶ֥בַח וּנְסָכִ֖ים דְּבַר־י֥וֹם בְּיוֹמֽוֹ:
עֹלָה וּמִנְחָה - Ascent-offerings, grain-offerings - i.e., the grain-offering that requires libations, which is brought together with the ascent-offering.		עֹלָה וּמִנְחָה. מִנְחַת נְסָכִים הַקְּרֵבָה עִם הָעוֹלָה:
דְּבַר־יוֹם בְּיוֹמֽוֹ - Each day’s requirement on its day - the amount set in the Book of Numbers. 1		דְּבַר־יוֹם בְּיוֹמֽוֹ. חֹק הַקָּצוּב בְּחֻמַּשׁ הַפְּקוּדִים:
דְּבַר־יוֹם בְּיוֹמֽוֹ - Each day’s requirement on its day - from which we infer that if the day has passed, its offering is cancelled and cannot be made up later.		דְּבַר־יוֹם בְּיוֹמֽוֹ. הָא אִם עָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ (עי' ספרא):
38All this is apart from God’s Sabbaths, and apart from your sacrificial gifts, all your sacrificial vows, and all your sacrificial dedications that you must give to God.		לחמִלְּבַ֖ד שַׁבְּתֹ֣ת יְהֹוָ֑ה וּמִלְּבַ֣ד מַתְּנֽוֹתֵיכֶ֗ם וּמִלְּבַ֤ד כָּל־נִדְרֵיכֶם֙ וּמִלְּבַד֙ כָּל־נִדְבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר תִּתְּנ֖וּ לַֽיהֹוָֽה:
39However, you must offer up a festival peace-offering to God on the 15th day of the seventh month—when you gather in the produce of the land—for a seven-day period. The first day must be a day of rest and the eighth day must be a day of rest.		לטאַ֡ךְ בַּֽחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בְּאָסְפְּכֶם֙ אֶת־תְּבוּאַ֣ת הָאָ֔רֶץ תָּחֹ֥גּוּ אֶת־חַג־יְהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הָֽרִאשׁוֹן֙ שַׁבָּת֔וֹן וּבַיּ֥וֹם הַשְּׁמִינִ֖י שַׁבָּתֽוֹן:
אַךְ בַּֽחֲמִשָּׁה עָשָׂר יוֹם תָּחֹגּוּ - (lit.) However, you must celebrate…on the 15th day. this refers to bringing a peace-offering as the festival sacrifice (חֲגִיגָה). I might think that it overrides the Sabbath, when personal offerings are otherwise not brought. Scripture therefore states: אַךְ (lit.) “only,” indicating a limitation. This is because it can be made up any time during the seven days.		אַךְ בַּֽחֲמִשָּׁה עָשָׂר יוֹם תָּחֹגּוּ. קָרְבַּן שְׁלָמִים לַחֲגִיגָה, יָכוֹל תִּדְחֶה אֶת הַשַּׁבָּת, תַּלְמוּד לוֹמָר אַךְ, הוֹאִיל וְיֵשׁ לָהּ תַּשְׁלוּמִין כָּל שִׁבְעָה:
בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ - When you gather in the produce of the land - i.e., this seventh month must fall in the season of ingathering. From here we learn that they were commanded to establish leap years when necessary, for were there no intercalation, sometimes the seventh month would fall in the middle of summer or winter.		בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ. שֶׁיְּהֵא חֹדֶשׁ שְׁבִיעִי זֶה בָּא בִּזְמַן אֲסִיפָה, מִכָּאן שֶׁנִּצְטַוּוּ לְעַבֵּר אֶת הַשָּׁנִים, שֶׁאִם אֵין הָעִבּוּר, פְּעָמִים שֶׁהוּא בְאֶמְצַע הַקַּיִץ אוֹ הַחֹרֶף:
תָּחֹגּוּ - (lit.) You must celebrate - this refers to bringing peace-offerings as a festival sacrifice (חֲגִיגָה).		תָּחֹגּוּ. שַׁלְמֵי חֲגִיגָה:
שִׁבְעַת יָמִים - for a seven-day period - i.e., if he did not bring them on one day, he should bring them on another day. I might think that one must bring them on each of the seven days; Scripture therefore states: וְחַגֹּתֶם אֹתוֹ “You must celebrate it,” 2 which implies one day and no more. For what purpose, then, are “seven days” stated? For making up the missed offerings, indicating that this can be done any time within the seven days.		שִׁבְעַת יָמִים. אִם לֹא הֵבִיא בָזֶה, יָבִיא בָזֶה, יָכוֹל יְהֵא מְבִיאָן כָּל שִׁבְעָה, תַּלְמוּד לוֹמַר וחגתם אתו — יוֹם אֶחָד בְּמַשְׁמָע וְלֹא יוֹתֵר, וְלָמָּה נֶאֱמַר שִׁבְעָה? לְתַשְׁלוּמִין (חגיגה ט'):
40On the first day, you must take hold for yourselves of a fruit of the citron tree, which stays on the tree more than one year; one date-palm frond; braided branches of a myrtle bush; and two branches of a willow tree that grows next to a brook. You must rejoice before God, your God, for a seven-day period.		מוּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָֽרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַֽעֲנַ֥ף עֵֽץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים:
פְּרִי עֵץ הָדָר - A fruit of the [citron] tree - i.e., a tree that the flavor of its bark and fruit are alike.		פְּרִי עֵץ הָדָר. עֵץ שֶׁטַּעַם עֵצוֹ וּפִרְיוֹ שָׁוֶה (סכה ל"ה):
הָדָר - means a fruit that dwells (הַדָּר) on its tree from one year to the next, and that is the citron.		הָדָר. הַדָּר בְּאִילָנוֹ מִשָּׁנָה לְשָׁנָה, וְזֶהוּ אֶתְרוֹג (שם):
כַּפֹּת תְּמָרִים - A date-palm frond. The word כַּפֹּת is written without a ו, which teaches us that only one frond is indicated.		כַּפֹּת תְּמָרִים. חָסֵר וי"ו, לִמֵּד שֶׁאֵינָהּ אֶלָּא אַחַת:
וַֽעֲנַף עֵץ עָבֹת - Braided branches of a bush - i.e., one whose branches are braided like ropes (עָבֹת) and cords, and this is the myrtle branch, whose structure resembles a braid, due to its overlapping leaves.		וַֽעֲנַף עֵץ עָבֹת. שֶׁעֲנָפָיו קְלוּעִים כַּעֲבוֹתוֹת וְכַחֲבָלִים, וְזֶהוּ הֲדַס, הֶעָשׂוּי כְּמִין קְלִיעָה (שם ל"ב):
41You must celebrate it as a festival to God for seven days in the year. It is an eternal rule, applicable throughout your generations, that you celebrate it in the seventh month.		מאוְחַגֹּתֶ֤ם אֹתוֹ֙ חַ֣ג לַֽיהֹוָ֔ה שִׁבְעַ֥ת יָמִ֖ים בַּשָּׁנָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בַּחֹ֥דֶשׁ הַשְּׁבִיעִ֖י תָּחֹ֥גּוּ אֹתֽוֹ:
42You must live in huts for this seven-day period. Every native among the Israelites must live in huts,		מבבַּסֻּכֹּ֥ת תֵּֽשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים כָּל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵֽשְׁב֖וּ בַּסֻּכֹּֽת:
הָֽאֶזְרָח - Native. This refers to a native Israelite.		הָֽאֶזְרָח. זֶה אֶזְרָח:
בְּיִשְׂרָאֵל - Among the Israelites. This term is added to include converts.		בְּיִשְׂרָאֵל. לְרַבּוֹת אֶת הַגֵּרִים (ספרא):
43in order that your ensuing generations know that I figuratively had the Israelites live in “huts”—i.e., the Clouds of Glory—when I took them out of Egypt; I am God, your God.’”		מגלְמַ֘עַן֘ יֵֽדְע֣וּ דֹרֹֽתֵיכֶם֒ כִּ֣י בַסֻּכּ֗וֹת הוֹשַׁ֨בְתִּי֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּהֽוֹצִיאִ֥י אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי - That I had [the Israelites] live in huts. This term here refers to the Clouds of Glory.		כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי. עַנְנֵי כָבוֹד (שם; מכילתא י"ב):
44Moses told the Israelites the laws of God’s appointed holy days.		מדוַיְדַבֵּ֣ר משֶׁ֔ה אֶת־מֹֽעֲדֵ֖י יְהֹוָ֑ה אֶל־בְּנֵ֖י יִשְׂרָאֵֽל:

Footnotes

Numbers 29:2ff.

Numbers chs. 28 and 29.

Seventh Portion

Vayikra (Leviticus) Chapter 24

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Command the Israelites to bring you clear olive oil crushed in a mortar for the luminary, to kindle the lamp regularly.		בצַ֞ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַֽעֲלֹ֥ת נֵ֖ר תָּמִֽיד:
צַו אֶת־בְּנֵי יִשְׂרָאֵל - Command the Israelites. This passage is where the commandment of lighting the lamps is given, and the passage at the beginning of parashat Tetzaveh 1 is mentioned there only in the context of constructing the Tabernacle, to explain the purpose of the Candelabrum. Thus, the meaning of the words וְאַתָּה תְּצַוֶּה is: “you will later command the Israelites regarding this.”		צַו אֶת־בְּנֵי יִשְׂרָאֵל. זוֹ פָרָשַׁת מִצְוַת הַנֵּרוֹת, וּפָרָשַׁת וְאַתָּה תְּצַוֶּה לֹא נֶאֶמְרָה אֶלָּא עַל סֵדֶר מְלֶאכֶת הַמִּשְׁכָּן, לְפָרֵשׁ צֹרֶךְ הַמְּנוֹרָה, וְכֵן מַשְׁמָע: וְאַתָּה סוֹפְךָ לְצַוּוֹת אֶת בְּנֵי יִשְׂרָאֵל עַל כָּךְ:
שֶׁמֶן זַיִת זָךְ - Clear olive oil. Three kinds of oil are extracted from the olive, the first of which is called זָךְ “clear,” and they are explained in Menachot 2 and in Torat Kohanim.		שֶׁמֶן זַיִת זָךְ. שְׁלוֹשָׁה שְׁמָנִים יוֹצְאִים מִן הַזַּיִת, הָרִאשׁוֹן קָרוּי זָךְ, וְהֵן מְפֹרָשִׁין בִּמְנָחוֹת (דף פ"ו) וּבְתּוֹרַת כֹּהֲנִים:
תָּמִֽיד - (lit.) Continuously - i.e., every night, similar to עוֹלַת תָּמִיד “a continual ascent-offering,” which also means only every day and not continuously.		תָּמִֽיד. מִלַּיְלָה לְלַיְלָה, כְּמוֹ עוֹלַת תָּמִיד, שֶׁאֵינָהּ אֶלָּא מִיּוֹם לְיוֹם:
3Aaron must set up the lamps outside the Curtain of the Ark of the Testimony, inside the Tent of Meeting, with sufficient oil to burn regularly, from late afternoon to morning, before God. This will be an eternal duty throughout your generations.		גמִחוּץ֩ לְפָרֹ֨כֶת הָֽעֵדֻ֜ת בְּאֹ֣הֶל מוֹעֵ֗ד יַֽעֲרֹךְ֩ אֹת֨וֹ אַֽהֲרֹ֜ן מֵעֶ֧רֶב עַד־בֹּ֛קֶר לִפְנֵ֥י יְהֹוָ֖ה תָּמִ֑יד חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם:
לְפָרֹכֶת הָֽעֵדֻת - The Curtain of the Testimony - i.e., that is in front of the Ark, which is called “Testimony.” Our rabbis, however, expounded this as referring to the western lamp, which is testimony to all humanity that the Divine Presence rests among Israel, for the priest would place in it the same amount of oil as the other lamps, yet he would initially light the other lamps from it and finish cleaning them with it.		לְפָרֹכֶת הָֽעֵדֻת. שֶׁלִּפְנֵי הָאָרוֹן שֶׁהוּא קָרוּי עֵדוּת; וְרַבּוֹתֵינוּ דָרְשׁוּ עַל נֵר מַעֲרָבִי, שֶׁהוּא עֵדוּת לְכָל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְיִשְׂרָאֵל, שֶׁנּוֹתֵן בָּהּ שֶׁמֶן כְּמִדַּת חַבְרוֹתֶיהָ, וּמִמֶּנָּה הָיָה מַתְחִיל וּבָהּ הָיָה מְסַיֵּם (שבת כ"ב; מנחות פ"ו):
יַֽעֲרֹךְ אֹתוֹ אַֽהֲרֹן מֵעֶרֶב עַד־בֹּקֶר - Aaron must set up [the lamps…to burn…] from late afternoon to morning. i.e., he must set it up so the quantity of oil in it is sufficient for the entire length of the night. The sages 3 calculated this amount to be half a log of oil for each lamp, which is sufficient even for the long nights of the Tevet period, and this amount was set for them for the entire year.		יַֽעֲרֹךְ אֹתוֹ אַֽהֲרֹן מֵעֶרֶב עַד־בֹּקֶר. יַעֲרֹךְ אוֹתוֹ עֲרִיכָה הָרְאוּיָה לְמִדַּת כָּל הַלַּיְלָה, וְשִׁעֲרוּ חֲכָמִים חֲצִי לֹג לְכָל נֵר וָנֵר, וְהֵן כְּדַאי אַף לְלֵילֵי תְּקוּפַת טֵבֵת, וּמִדָּה זוֹ הֻקְבְּעָה לָהֶם (מנחות פ"ט):
4He must set up the lamps upon the pure-gold Candelabrum, before God, regularly.		דעַ֚ל הַמְּנֹרָ֣ה הַטְּהֹרָ֔ה יַֽעֲרֹ֖ךְ אֶת־הַנֵּר֑וֹת לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד:
הַמְּנֹרָה הַטְּהֹרָה - (lit.) The pure Candelabrum. It was so called because it was made of pure gold. Another explanation: He must light the lamps directly on the “purity” of the Candelabrum, i.e., he cleanses it and removes its ashes beforehand.		הַמְּנֹרָה הַטְּהֹרָה. שֶׁהִיא זָהָב טָהוֹר; דָּבָר אַחֵר עַל טָהֳרָהּ שֶׁל מְנוֹרָה, שֶׁמְּטַהֲרָהּ וּמְדַשְּׁנָהּ תְּחִלָּה מִן הָאֵפֶר (עי' ספרא):
5You must take fine flour and bake it into 12 loaves. Each loaf must be made from two-tenths of an ephah of flour.		הוְלָֽקַחְתָּ֣ סֹ֔לֶת וְאָֽפִיתָ֣ אֹתָ֔הּ שְׁתֵּ֥ים עֶשְׂרֵ֖ה חַלּ֑וֹת שְׁנֵי֙ עֶשְׂרֹנִ֔ים יִֽהְיֶ֖ה הַֽחַלָּ֥ה הָֽאֶחָֽת:
6You must arrange them in two stacks, six in each stack, upon the Table, which is overlaid with pure gold, before God.		ווְשַׂמְתָּ֥ אוֹתָ֛ם שְׁתַּ֥יִם מַֽעֲרָכ֖וֹת שֵׁ֣שׁ הַמַּֽעֲרָ֑כֶת עַ֛ל הַשֻּׁלְחָ֥ן הַטָּהֹ֖ר לִפְנֵ֥י יְהֹוָֽה:
שֵׁשׁ הַמַּֽעֲרָכֶת - (lit.) Six [to] the stack - means: each stack was made up of six loaves.		שֵׁשׁ הַמַּֽעֲרָכֶת. שֵׁשׁ חַלּוֹת הַמַּעֲרֶכֶת הָאַחַת:
הַשֻּׁלְחָן הַטָּהֹר - (lit.) The pure Table - i.e., it was made of pure gold. Another explanation: The bread must rest directly on the “purity” of the table: the supporting frames must not lift the lowermost bread above the table.		הַשֻּׁלְחָן הַטָּהֹר. שֶׁל זָהָב טָהוֹר; דָּבָר אַחֵר: עַל טָהֳרוֹ שֶׁל שֻׁלְחָן, שֶׁלֹּא יִהְיוּ הַסְּנִיפִין מַגְבִּיהִין אֶת הַלֶּחֶם מֵעַל גַּבֵּי הַשֻּׁלְחָן (שם; מנחות צ"ז):
7You must place pure frankincense alongside each stack. It will be a memorial-portion for the bread, a fire-offering to God.		זוְנָֽתַתָּ֥ עַל־הַמַּֽעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה וְהָֽיְתָ֤ה לַלֶּ֨חֶם֙ לְאַזְכָּרָ֔ה אִשֶּׁ֖ה לַֽיהֹוָֽה:
וְנָֽתַתָּ עַל־הַמַּֽעֲרֶכֶת - You must put… (lit.) on the stack. i.e., for each of the two stacks. There were two bowls of frankincense, each one containing a fistful.		וְנָֽתַתָּ עַל־הַמַּֽעֲרֶכֶת. עַל כָּל אַחַת מִשְּׁתֵי הַמַּעֲרָכוֹת; וְהָיוּ שְׁנֵי בְזִיכֵי לְבוֹנָה מְלֹא קֹמֶץ לְכָל אַחַת:
וְהָֽיְתָה - It will be - i.e., this frankincense.		וְהָֽיְתָה. הַלְּבוֹנָה הַזֹּאת:
לַלֶּחֶם לְאַזְכָּרָה - A memorial portion for the bread - for none of the bread is offered to God on High. Rather, the frankincense is burned on the Altar when the bread is removed each Sabbath, and it serves as a remembrance for the bread, for through it the bread is recalled on High, just as the fistful of flour serves as a memorial portion for the grain-offering.		לַלֶּחֶם לְאַזְכָּרָה. שֶׁאֵין מִן הַלֶּחֶם לְגָבוֹהַּ כְּלוּם, אֶלָּא הַלְּבוֹנָה נִקְטֶרֶת כְּשֶׁמְּסַלְּקִין אוֹתוֹ בְּכָל שַׁבָּת וְשַׁבָּת, וְהִיא לְזִכָּרוֹן לַלֶּחֶם, שֶׁעַל יָדָהּ הוּא נִזְכָּר לְמַעְלָה, כַּקֹּמֶץ שֶׁהִיא אַזְכָּרָה לַמִּנְחָה (עי' ספרא):
8Every Sabbath day, a priest must arrange it ‘before God,’ where they will remain continuously, an offering from the Israelites as an eternal covenant.		חבְּי֨וֹם הַשַּׁבָּ֜ת בְּי֣וֹם הַשַּׁבָּ֗ת יַֽעַרְכֶ֛נּוּ לִפְנֵ֥י יְהֹוָ֖ה תָּמִ֑יד מֵאֵ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל בְּרִ֥ית עוֹלָֽם:
9It will belong to Aaron and his sons; they must eat it in a holy place, for it is of superior holiness for him, one of the fire-offerings of God. It will be an eternal entitlement of the priests’.”		טוְהָֽיְתָה֙ לְאַֽהֲרֹ֣ן וּלְבָנָ֔יו וַֽאֲכָלֻ֖הוּ בְּמָק֣וֹם קָד֑שׁ כִּ֡י קֹ֩דֶשׁ֩ קָֽדָשִׁ֨ים ה֥וּא ל֛וֹ מֵֽאִשֵּׁ֥י יְהֹוָ֖ה חָק־עוֹלָֽם:
וְהָֽיְתָה - It will belong - i.e., this grain-offering. The showbread is so called because any offering derived from grain is included in the term מִנְחָה.		וְהָֽיְתָה. הַמִּנְחָה הַזֹּאת, שֶׁכָּל דָּבָר הַבָּא מִן הַתְּבוּאָה בִּכְלַל מִנְחָה הוּא:
וַֽאֲכָלֻהוּ - They must eat it. This suffix הוּ, which is masculine, refers to the bread, which is masculine.		וַֽאֲכָלֻהוּ. מוּסָב עַל הַלֶּחֶם שֶׁהוּא לְשׁוֹן זָכָר:
10The son of an Israelite woman and an Egyptian man left the court, having argued that he should be considered an Israelite. The son of the Israelite woman and the Israelite man quarreled regarding the camp.		יוַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּנָּצוּ֙ בַּמַּֽחֲנֶ֔ה בֶּ֚ן הַיִּשְׂרְאֵלִ֔ית וְאִ֖ישׁ הַיִּשְׂרְאֵלִֽי:
וַיֵּצֵא בֶּן־אִשָּׁה יִשְׂרְאֵלִית - The son of an Israelite woman…(lit.) went out. From where did he go out? Rabbi Levi says: He went out of his world as a result of this incident. Rabbi Berachyah says: He set out from the previous passage. He mocked and said: “We were told: ‘Every Sabbath day a priest must arrange it.’ 4 A king usually eats warm, fresh bread daily. Is it then proper for God to be given cold, nine-day-old bread?” And a baraita says: He came out of the court of Moses, having been found at fault. He wished to pitch his tent in the camp of the tribe of Dan. They asked him: “What is your business here?” He answered: “I am descended from Dan by my mother.” They replied: “It is written: 5 ‘each man by his division’s banner, by the insignias of their father’s houses.’” He entered Moses’ court to plead his case and came out, having been found at fault. He therefore arose and blasphemed.		וַיֵּצֵא בֶּן־אִשָּׁה יִשְׂרְאֵלִית. מֵהֵיכָן יָצָא? רַבִּי לֵוִי אוֹמֵר מֵעוֹלָמוֹ יָצָא, רַבִּי בְּרֶכְיָה אוֹמֵר מִפָּרָשָׁה שֶׁלְּמַעְלָה יָצָא, לִגְלֵג וְאָמַר "בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ" דֶּרֶךְ הַמֶּלֶךְ לֶאֱכֹל פַּת חַמָּה בְכָל יוֹם, שֶׁמָּא פַּת צוֹנֶנֶת שֶׁל תִּשְׁעָה יָמִים, בִּתְמִיהָ? וּמַתְנִיתָא אֲמַרָה מִבֵּית דִּינוֹ שֶׁל מֹשֶׁה יָצָא, מְחֻיָּב, בָּא לִטַּע אָהֳלוֹ בְתוֹךְ מַחֲנֵה דָן, אָמְרוּ לוֹ מַה טִּיבְךָ לְכָאן? אָמַר לָהֶם מִבְּנֵי דָּן אֲנִי, אָמְרוּ לוֹ "אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם" כְּתִיב (במדבר ב'), נִכְנַס לְבֵית דִּינוֹ שֶׁל מֹשֶׁה וְיָצָא מְחֻיָּב, עָמַד וְגִדֵּף (ספרא, ויקרא ל"ב):
בֶּן־אִישׁ מִצְרִי - The son of a Egyptian man. He was the Egyptian whom Moses had killed.		בֶּן־אִישׁ מִצְרִי. הוּא הַמִּצְרִי שֶׁהָרַג מֹשֶׁה (שם):
בְּתוֹךְ בְּנֵי יִשְׂרָאֵל - (lit.) Among the Israelites. This teaches us that he converted.		בְּתוֹךְ בְּנֵי יִשְׂרָאֵל. מְלַמֵּד שֶׁנִּתְגַיֵּר (ספרא):
וַיִּנָּצוּ בַּמַּֽחֲנֶה - (lit.) They quarreled in the camp - means they quarreled over matters concerning the camp.		וַיִּנָּצוּ בַּמַּֽחֲנֶה. עַל עִסְקֵי הַמַּחֲנֶה:
וְאִישׁ הַיִּשְׂרְאֵלִֽי - And the Israelite man - i.e., his disputant, who objected to him pitching his tent there.		וְאִישׁ הַיִּשְׂרְאֵלִֽי. זֶה שֶׁכְּנֶגְדּוֹ שֶׁמִּחָה בוֹ מִטַּע אָהֳלוֹ:
11The son of the Israelite woman pronounced the Name of God, cursing Him. They brought him to Moses. His mother’s name was Shelomit bat Divri, of the tribe of Dan.		יאוַיִּקֹּ֠ב בֶּן־הָֽאִשָּׁ֨ה הַיִּשְׂרְאֵלִ֤ית אֶת־הַשֵּׁם֙ וַיְקַלֵּ֔ל וַיָּבִ֥יאוּ אֹת֖וֹ אֶל־משֶׁ֑ה וְשֵׁ֥ם אִמּ֛וֹ שְׁלֹמִ֥ית בַּת־דִּבְרִ֖י לְמַטֵּה־דָֽן:
וַיִּקֹּב - Its meaning is as Onkelos translates it: וּפָרֵשׁ – “and enunciated,” i.e., he pronounced the unique Name of God and blasphemed, and this is the explicit Name that he heard at Mount Sinai.		וַיִּקֹּב. כְּתַרְגּוּמוֹ "וּפָרֵשׁ", שֶׁנָּקַב שֵׁם הַמְיֻחָד וְגִדֵּף, וְהוּא שֵׁם הַמְפֹרָשׁ שֶׁשָּׁמַע מִסִּינַי (ספרא):
וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי - His mother’s name was Shelomit bat Divri. It is to testify in praise of the Israelites that Scripture publicizes this woman’s name, as this indicates that only she of all the women of Israel was considered promiscuous.		וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי. שִׁבְחָן שֶׁל יִשְֹרָאֵל שֶׁפִּרְסְמָהּ הַכָּתוּב לְזוֹ, לוֹמַר שֶׁהִיא לְבַדָּהּ הָיְתָה זוֹנָה:
שְׁלֹמִית - She was so called because she chattered: “Peace (שְׁלָם) to you, peace to you, peace to all of you.” She would constantly prattle and inquire after everybody’s welfare.		שְׁלֹמִית. דַּהֲוָה פִּטְפְּטָה "שְׁלָם עֲלָךְ", "שְׁלָם עֲלֵיכוֹן", מְפַטְפֶּטֶת בִּדְבָרִים, שׁוֹאֶלֶת בִּשְׁלוֹם הַכֹּל:
בַּת־דִּבְרִי - This indicates that she was overly talkative (דַּבְּרָנִית) and would talk with everyone, which drew undue attention to her, and as a result she got into an immoral situation.		בַּת־דִּבְרִי. דַּבְּרָנִית הָיְתָה, מְדַבֶּרֶת עִם כָּל אָדָם, לְפִיכָךְ קִלְקְלָה:
לְמַטֵּה־דָֽן - Of the tribe of Dan. This tells us that a wicked person causes disgrace to himself, disgrace to his father, and disgrace to his tribe. Similarly, we find this connection in a positive way: “Oholiav son of Achisamach of the tribe of Dan,” 6 thereby indicating praise of himself, praise of his father, and praise of his tribe.		לְמַטֵּה־דָֽן. מַגִּיד שֶׁהָרָשָׁע גּוֹרֵם גְּנַאי לוֹ, גְּנַאי לְאָבִיו, גְּנַאי לְשִׁבְטוֹ; כַּיּוֹצֵא בוֹ "אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן" (שמות ל"א), שֶׁבַח לוֹ, שֶׁבַח לְאָבִיו, שֶׁבַח לְשִׁבְטוֹ (ספרא):
12They placed him in the guardhouse until the law would be clarified to them by the word of God.		יבוַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְר֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהֹוָֽה:
וַיַּנִּיחֻהוּ - They placed him - alone and did not place the person who gathered wood on the Sabbath with him, even though both their cases occurred at the same period. They knew that the wood-gatherer incurred the death penalty, since it says: “Those who desecrate it must be put to death,” 7 but it was not specified by which means of death. It therefore says regarding that case: “because it had not been specified what was to be done to him.” 8 But regarding the curser it says: “until the law would be clarified to them,” for they did not know if he had incurred the death penalty or not.		וַיַּנִּיחֻהוּ. לְבַדּוֹ, וְלֹא הִנִּיחוּ מְקוֹשֵׁשׁ עִמּוֹ — שֶׁשְּׁנֵיהֶם הָיוּ בְּפֶרֶק אֶחָד — וְיוֹדְעִים הָיוּ שֶׁהַמְּקוֹשֵׁשׁ בְּמִיתָה, אֲבָל לֹא פֹרַשׁ לָהֶם בְּאֵיזוֹ מִיתָה לְכָךְ נֶאֱמַר (במדבר ט"ו), כִּי לֹא פֹרַשׁ מַה יֵּעָשֶֹה לוֹ; אֲבָל בַּמְּקַלֵּל הוּא אוֹמֵר לִפְרֹשׁ לָהֶם, שֶׁלֹּא הָיוּ יוֹדְעִים אִם חַיָּב מִיתָה אִם לָאו (ספרא; סנהדרין ע"ח):
13God spoke to Moses, saying:		יגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
14“Take the curser outside the camp, and all who heard his curse must lean their hands on his head. The entire community will stone him.		ידהוֹצֵ֣א אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וְסָמְכ֧וּ כָל־הַשֹּֽׁמְעִ֛ים אֶת־יְדֵיהֶ֖ם עַל־רֹאשׁ֑וֹ וְרָֽגְמ֥וּ אֹת֖וֹ כָּל־הָֽעֵדָֽה:
הַשֹּֽׁמְעִים - Who heard. This refers to the witnesses.		הַשֹּֽׁמְעִים. אֵלּוּ הָעֵדִים:
כָל־ - All. This includes the judges, who hear it from the witnesses.		כָל־. לְהָבִיא אֶת הַדַּיָּנִים (ספרא):
אֶת־יְדֵיהֶם - Their hands. They say to him: “Your blood is on your head and we are not punished for your death, for you caused it to yourself.”		אֶת־יְדֵיהֶם. אוֹמְרִים לוֹ דָּמְךָ בְּרֹאשְׁךָ, וְאֵין אָנוּ נֶעֱנָשִׁים בְּמִיתָתְךָ, שֶׁאַתָּה גָרַמְתָּ לְךָ (שם):
כָל־הָֽעֵדָֽה - The entire community - i.e., in the presence of the entire community. From this formulation, we also derive that an act performed by a person’s emissary is considered like his own act, even when the person is not commanded to perform it himself.		כָל־הָֽעֵדָֽה. בְּמַעֲמַד כָּל הָעֵדָה, (מִכָּאן) שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ (עי' שם):
15You must speak to the Israelites, saying: ‘Any man who curses his God must bear his sin.		טווְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֥ישׁ אִ֛ישׁ כִּֽי־יְקַלֵּ֥ל אֱלֹהָ֖יו וְנָשָׂ֥א חֶטְאֽוֹ:
וְנָשָׂא חֶטְאֽוֹ - Must bear his sin - By being punished with excision when he committed the sin without having been warned.		וְנָשָׂא חֶטְאֽוֹ. בְּכָרֵת כְּשֶׁאֵין הַתְרָאָה:
16One who pronounces the proper Name of God while cursing it must be put to death. The entire community will stone him to death. Whether he is a convert or a native Israelite, if he pronounces the Divine Name as part of his curse, he must be put to death.		טזוְנֹקֵ֤ב שֵֽׁם־יְהֹוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ב֖וֹ כָּל־הָֽעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנָקְב֥וֹ שֵׁ֖ם יוּמָֽת:
וְנֹקֵב שֵֽׁם־ - One who pronounces the Name. This indicates that one is not liable for the death penalty unless he enunciates the explicit Name, but one who curses using another Name or an appellation is not liable.		וְנֹקֵב שֵֽׁם־. אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ אֶת הַשֵּׁם, וְלֹא הַמְקַלֵּל בְּכִנוּי (סנהדרין נ"ו):
וְנֹקֵב - this word denotes cursing, as in: מָה אֶקֹּב “How can I curse.” 9		וְנֹקֵב. לְשׁוֹן קְלָלָה כְּמוֹ (במדבר כ"ג) "מָה אֶקֹּב" (סנהדרין נ"ו):
17If a man strikes any human being, he must be put to death.		יזוְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כָּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת:
וְאִישׁ כִּי יַכֶּה - If a man strikes. Since it says elsewhere: “He who strikes a man so that he dies must be put to death,” 10 I know only that it applies if he kills a man. From where do I know that one who kills a woman or a minor is also liable? From the fact that Scripture states here: כָּל נֶפֶשׁ אָדָם “any human being.”		וְאִישׁ כִּי יַכֶּה. לְפִי שֶׁנֶּאֱמַר מַכֵּה אִישׁ וָמֵת (שמות כ"א), אֵין לִי אֶלָּא שֶׁהָרַג אֶת הָאִישׁ, אִשָּׁה וְקָטָן מִנַּיִן? תַּלְמוּד לוֹמָר "כָּל נֶפֶשׁ אָדָם":
18One who strikes an animal must pay for it: the value of the life according to the value of the life that he took.		יחוּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ:
19Regarding a man who blemishes his fellow, according to the damage he caused, so must he be assessed:		יטוְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּֽעֲמִית֑וֹ כַּֽאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ:
20monetary compensation for a fracture must be made for a fracture; for eyesight for the loss of eyesight; for a tooth for the loss of a tooth. According to the blemish he inflicts upon a person, so must he be assessed.		כשֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּֽאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ:
כֵּן יִנָּתֶן בּֽוֹ - (lit.) So must be inflicted on him. Our rabbis 11 explained that this does not mean inflicting the same blemish upon him, but monetary payment for the blemish, which is determined by estimating the victim’s depreciation in value on account of this blemish if he were being sold as a slave. Therefore, the term נְתִינָה (lit., “giving”) is used, indicating something given from one hand to another.		כֵּן יִנָּתֶן בּֽוֹ. פֵּרְשׁוּ רַבּוֹתֵינוּ שֶׁאֵינוֹ נְתִינַת מוּם מַמָּשׁ אֶלָּא תַּשְׁלוּמֵי מָמוֹן, שָׁמִין אוֹתוֹ כְּעֶבֶד, לְכָךְ כָּתוּב בּוֹ לְשׁוֹן נְתִינָה — דָּבָר הַנָּתוּן מִיָּד לְיָד (בבא קמא פ"ד; כתובות ל"ב):
21One who injures an animal must pay for it. One who injures his parent must be put to death.		כאוּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת:
וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה - (lit.) One who strikes an animal must pay for it. The earlier verse 12 is speaking of one who kills an animal, and here it refers to one who inflicts a wound on it.		וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה. לְמַעְלָה דִּבֵּר בְּהוֹרֵג בְּהֵמָה וְכָאן דִּבֵּר בְּעוֹשֶׂה בָהּ חַבּוּרָה:
וּמַכֵּה אָדָם יוּמָֽת - (lit.) One who strikes a person must be put to death - even if he did not thereby kill him, but only inflicted a bruise on him, for it does not say here נֶפֶשׁ “life.” Scripture is thus here referring to one who strikes his father or his mother, and is coming here to compare it to striking an animal: just as striking an animal can only apply when it is alive, so too, he is liable for striking his father or mother only when they are alive. It thus excludes striking them after their death. Since we find that one who curses a parent after their death is liable, it was necessary to state with regard to striking that he is exempt. Additionally, just as he is liable for striking an animal only if it caused injury, for if there is no injury there is no payment, so too, one who strikes his father or his mother is liable only when inflicting a bruise on them.		וּמַכֵּה אָדָם יוּמָֽת. אֲפִלּוּ לֹא הֲרָגוֹ אֶלָּא עָשָׂה בוֹ חַבּוּרָה, שֶׁלֹּא נֶאֱמַר כָּאן נֶפֶשׁ; וּבְמַכֵּה אָבִיו וְאִמּוֹ דִּבֵּר הַכָּתוּב, וּבָא לְהַקִּישׁוֹ לְמַכֵּה בְהֵמָה, מַה מַּכֵּה בְהֵמָה מֵחַיִּים, אַף מַכֵּה אָבִיו מֵחַיִּים, פְּרָט לְמַכֶּה לְאַחַר מִיתָה; לְפִי שֶׁמָּצִינוּ שֶׁהַמְקַלְּלוֹ לְאַחַר מִיתָה חַיָּב, הֻצְרַךְ לוֹמַר בַּמַּכֶּה שֶׁפָּטוּר, וּמַה בִּבְהֵמָה בְּחַבָּלָה, שֶׁאִם אֵין חַבָּלָה אֵין תַּשְׁלוּמִין, אַף מַכֵּה אָבִיו אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶֹה בוֹ חַבּוּרָה (ספרא; סנהדרין פ"ד):
22The same laws apply to all of you, convert and native Israelite alike, for I am God, your God.’”		כבמִשְׁפַּ֤ט אֶחָד֙ יִֽהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּֽאֶזְרָ֖ח יִֽהְיֶ֑ה כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - i.e., the God of all of you – just as I uniquely associate My Name with you, so, too, do I uniquely associate My Name with converts.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. אֱלֹהֵי כֻלְּכֶם, כְּשֵׁם שֶׁאֲנִי מְיַחֵד שְׁמִי עֲלֵיכֶם, כָּךְ אֲנִי מְיַחֲדוֹ עַל הַגֵּרִים:
23Moses told all this to the Israelites. They took the curser outside the camp and stoned him with one stone. The Israelites did as God had commanded Moses.		כגוַיְדַבֵּ֣ר משֶׁה֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
וּבְנֵֽי־יִשְׂרָאֵל עָשׂוּ - The Israelites did - i.e., since the curser did not die from the court’s one stone, they carried out the entire instruction prescribed for execution by stoning elsewhere: pushing the condemned person off a height, pelting him with additional stones, and hanging his corpse after execution. End of Parashat Emor		וּבְנֵֽי־יִשְׂרָאֵל עָשׂוּ. כָּל הַמִּצְוָה הָאֲמוּרָה בַּסְּקִילָה בְּמָקוֹם אַחֵר — דְּחִיָּה, רְגִימָה וּתְלִיָּה (עי' ספרא; סנהדרין מ"ג):

Footnotes

Leviticus 23:411.

Exodus 27:20-21.

Menachot 86a.

Menachot 89a.

Bava Kama 84a.

Maftir Portion

Vayikra (Leviticus) Chapter 24

21One who injures an animal must pay for it. One who injures his parent must be put to death.		כאוּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת:
וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה - (lit.) One who strikes an animal must pay for it. The earlier verse 1 is speaking of one who kills an animal, and here it refers to one who inflicts a wound on it.		וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה. לְמַעְלָה דִּבֵּר בְּהוֹרֵג בְּהֵמָה וְכָאן דִּבֵּר בְּעוֹשֶׂה בָהּ חַבּוּרָה:
וּמַכֵּה אָדָם יוּמָֽת - (lit.) One who strikes a person must be put to death - even if he did not thereby kill him, but only inflicted a bruise on him, for it does not say here נֶפֶשׁ “life.” Scripture is thus here referring to one who strikes his father or his mother, and is coming here to compare it to striking an animal: just as striking an animal can only apply when it is alive, so too, he is liable for striking his father or mother only when they are alive. It thus excludes striking them after their death. Since we find that one who curses a parent after their death is liable, it was necessary to state with regard to striking that he is exempt. Additionally, just as he is liable for striking an animal only if it caused injury, for if there is no injury there is no payment, so too, one who strikes his father or his mother is liable only when inflicting a bruise on them.		וּמַכֵּה אָדָם יוּמָֽת. אֲפִלּוּ לֹא הֲרָגוֹ אֶלָּא עָשָׂה בוֹ חַבּוּרָה, שֶׁלֹּא נֶאֱמַר כָּאן נֶפֶשׁ; וּבְמַכֵּה אָבִיו וְאִמּוֹ דִּבֵּר הַכָּתוּב, וּבָא לְהַקִּישׁוֹ לְמַכֵּה בְהֵמָה, מַה מַּכֵּה בְהֵמָה מֵחַיִּים, אַף מַכֵּה אָבִיו מֵחַיִּים, פְּרָט לְמַכֶּה לְאַחַר מִיתָה; לְפִי שֶׁמָּצִינוּ שֶׁהַמְקַלְּלוֹ לְאַחַר מִיתָה חַיָּב, הֻצְרַךְ לוֹמַר בַּמַּכֶּה שֶׁפָּטוּר, וּמַה בִּבְהֵמָה בְּחַבָּלָה, שֶׁאִם אֵין חַבָּלָה אֵין תַּשְׁלוּמִין, אַף מַכֵּה אָבִיו אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶֹה בוֹ חַבּוּרָה (ספרא; סנהדרין פ"ד):
22The same laws apply to all of you, convert and native Israelite alike, for I am God, your God.’”		כבמִשְׁפַּ֤ט אֶחָד֙ יִֽהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּֽאֶזְרָ֖ח יִֽהְיֶ֑ה כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' אֱלֹֽהֵיכֶֽם - I am God, your God - i.e., the God of all of you – just as I uniquely associate My Name with you, so, too, do I uniquely associate My Name with converts.		אֲנִי ה' אֱלֹֽהֵיכֶֽם. אֱלֹהֵי כֻלְּכֶם, כְּשֵׁם שֶׁאֲנִי מְיַחֵד שְׁמִי עֲלֵיכֶם, כָּךְ אֲנִי מְיַחֲדוֹ עַל הַגֵּרִים:
23Moses told all this to the Israelites. They took the curser outside the camp and stoned him with one stone. The Israelites did as God had commanded Moses.		כגוַיְדַבֵּ֣ר משֶׁה֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
וּבְנֵֽי־יִשְׂרָאֵל עָשׂוּ - The Israelites did - i.e., since the curser did not die from the court’s one stone, they carried out the entire instruction prescribed for execution by stoning elsewhere: pushing the condemned person off a height, pelting him with additional stones, and hanging his corpse after execution. End of Parashat Emor		וּבְנֵֽי־יִשְׂרָאֵל עָשׂוּ. כָּל הַמִּצְוָה הָאֲמוּרָה בַּסְּקִילָה בְּמָקוֹם אַחֵר — דְּחִיָּה, רְגִימָה וּתְלִיָּה (עי' ספרא; סנהדרין מ"ג):

Footnotes

Bava Kama 84a.

Haftarah

Yechezkel (Ezekiel) Chapter 44

15But the priests, the Levites, the sons of Zadok, who kept the charge of My sanctuary when the Children of Israel went astray from Me, they shall come near Me to minister to Me, and they shall stand before Me to offer Me fat and blood, says the Lord God.		טווְהַכֹּֽהֲנִ֨ים הַֽלְוִיִּ֜ם בְּנֵ֣י צָד֗וֹק אֲשֶׁ֨ר שָׁמְר֜וּ אֶת־מִשְׁמֶ֚רֶת מִקְדָּשִׁי֙ בִּתְע֚וֹת בְּנֵֽי־יִשְׂרָאֵל֙ מֵֽעָלַ֔י הֵ֛מָּה יִקְרְב֥וּ אֵלַ֖י לְשָֽׁרְתֵ֑נִי וְעָֽמְד֣וּ לְפָנַ֗י לְהַקְרִ֥יב לִי֙ חֵ֣לֶב וָדָ֔ם נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה:
But the priests, the Levites. [i.e., the priests, who are] of the tribe of Levi.		והכהנים הלוים. משבט לוי:
the sons of Zadok. Since he was the High Priest who served as the first one in the Sanctuary of Solomon’s days, they are called by his name.		בני צדוק. לפי שהיה כ"ג ששימש ראשון במקדש בימי שלמה נקראו על שמו:
when… went astray. [Heb. בִּתְעוֹת,] quand ils erraient, in Fr., when they strayed.		בתעות. קנאינשר"ר בלע"ז:
16They shall enter My Sanctuary, and they shall approach My Table to minister to Me, and they shall keep My charge.		טזהֵ֜מָּה יָבֹ֣אוּ אֶל־מִקְדָּשִׁ֗י וְהֵ֛מָּה יִקְרְב֥וּ אֶל־שֻׁלְחָנִ֖י לְשָֽׁרְתֵ֑נִי וְשָֽׁמְר֖וּ אֶת־מִשְׁמַרְתִּֽי:
17And it shall be, when they enter the gates of the Inner Court, they shall be clothed with linen garments and no wool shall be upon them when they minister the gates of the Inner Court and within.		יזוְהָיָ֗ה בְּבוֹאָם֙ אֶל־שַֽׁעֲרֵי֙ הֶֽחָצֵ֣ר הַפְּנִימִ֔ית בִּגְדֵ֥י פִשְׁתִּ֖ים יִלְבָּ֑שׁוּ וְלֹא־יַֽעֲלֶ֚ה עֲלֵיהֶם֙ צֶ֔מֶר בְּשָֽׁרְתָ֗ם בְּשַֽׁעֲרֵ֛י הֶֽחָצֵ֥ר הַפְּנִימִ֖ית וָבָֽיְתָה:
when they enter the gates of the Inner Court. the Inner Sanctum on the Day of Atonement.		אל שערי החצר הפנימית. לפני ולפנים בי"ה:
and no wool shall be upon them. They shall not wear the blue wool that was in the robe and girdle on the Day of Atonement during the service in the Inner Court.		ולא יעלה עליהם צמר. תכלת שהיה במעיל ובאבנט לא ילבשנו בי"ה בעבודת פנים:
.		וביתה. ולפנים:
18Linen hats shall be upon their heads, and linen breaches shall be upon their loins; they shall not gird themselves in a place that sweats.		יחפַּֽאֲרֵ֚י פִשְׁתִּים֙ יִֽהְי֣וּ עַל־רֹאשָׁ֔ם וּמִכְנְסֵ֣י פִשְׁתִּ֔ים יִֽהְי֖וּ עַל־מָתְנֵיהֶ֑ם לֹ֥א יַחְגְּר֖וּ בַּיָּֽזַע:
they shall not gird themselves in a place that sweats. We learned in a baraitha (Zeb. 18b, 19a): They do not gird themselves in a place where they sweat, neither above their elbows nor below their loins, which is a place of sweat, en la suor in O.F., on (whatever causes) sweat. Another explanation: The Torah prohibited the priests from wearing woolen raiment because wool causes the body to sweat (not found in some editions).		פארי. קאפייל"ש בלע"ז:
hats. [Heb. פַאֲרֵי.] c(h)apelas in O.F., hats, head dress.		לא יחגרו ביזע. שנינו בברייתא אין חוגרין במקום שמזיעין לא למעלה מאציליהם ולא למטה ממתניהם שהוא מקום זיעה אנלאשויי"רא בלע"ז ל"א אסרה התורה לכהנים מלבושי הצמר כי הצמר מזיע הגוף ומזיע את הבשר, (סא"א):
19But when they go out into the Outer Court, into the Outer Court to the people, they shall put off their garments wherein they minister and place them in chambers belonging to the Sanctuary and clothe themselves with other garments, and they shall not sanctify the people with their garments.		יטוּ֠בְצֵאתָם אֶל־הֶֽחָצֵ֨ר הַחִֽיצוֹנָ֜ה אֶל־הֶֽחָצֵ֣ר הַחִֽיצוֹנָה֘ אֶל־הָעָם֒ יִפְשְׁט֣וּ אֶת־בִּגְדֵיהֶ֗ם אֲשֶׁר־הֵ֙מָּה֙ מְשָֽׁרְתִ֣ם בָּ֔ם וְהִנִּ֥יחוּ אוֹתָ֖ם בְּלִֽשְׁכֹ֣ת הַקֹּ֑דֶשׁ וְלָֽבְשׁוּ֙ בְּגָדִ֣ים אֲחֵרִ֔ים וְלֹֽא־יְקַדְּשׁ֥וּ אֶת־הָעָ֖ם בְּבִגְדֵיהֶֽם:
into the Outer Court, into the Outer Court. Since he was speaking of the Heichal and the Inner Sanctum, and he called them the “Inner Court,” and in relation to them, he should call the Israelites’ Court an “Outer Court,” he therefore had to double it twice to say that he is speaking of the Men’s Court, the area that all Israel enter.		אל החצר החיצונה. לפי שהיה מדבר בהיכל לפני ולפנים וקראם חצר הפנימית ואצלם יש לו לקרות עזרת ישראל חצר החיצונה לכך הוצרך לכפול שתי פעמים לומר שעל עזרת נשים הוא אומר מקום שכל ישראל נכנסין:
and place them in chambers belonging to the Sanctuary. as stated by our master Moses, may he rest in peace (Lev. 16:23): “after that, he shall take off the linen garments which he had put on, etc., and he shall leave them there.”		והניחו אותם בלשכות הקודש. כמו שאמר מרע"ה (ויקרא ט״ז:כ״ג) ופשט את בגדי הבד אשר לבש והניחם שם:
and they shall not sanctify the people. [Heb. וְלֹא יְקַדְשׁוּ אֶתהָעָם, lit. they shall not sanctify the people.] Jonathan renders: and they shall not mingle with the people in their garments, [i.e.,] they shall not touch the people with their holy garments, for ordinary garments are not ritually clean as regards [contaminating] holy garments.		ולא יקדשו את העם. ת"י ולא יתערבון עם עמא בלבושיהון כלומר לא יגעו אל העם בבגדיהם הקדושים שאין בגדי חול טהורין אצל בגדי הקודש:
20And [the hair of] their heads they are not to shave but also not to let it grow wild; they must be careful to trim the hair of their heads.		כוְרֹאשָׁם֙ לֹ֣א יְגַלֵּ֔חוּ וּפֶ֖רַע לֹ֣א יְשַׁלֵּ֑חוּ כָּס֥וֹם יִכְסְמ֖וּ אֶת־רָֽאשֵׁיהֶֽם:
And [the hair of] their heads they are not to shave. to remove all the hair.		וראשם לא יגלחו. להעביר את כל השער:
but also not to let it grow wild. They may not let their hair grow very long.		ופרע לא ישלחו. גידול שער לא ירבו:
they must be careful to trim. [Heb. כָּסוּם יִכְסְמוּ, (to cut the hair so that it appears)] like spelt (כֻּסֶמֶת), which is arranged on the ear [with] the end of one beside the root of another. So I heard in the name of Rabbi Menahem of blessed memory. It is possible to explain it as an expression for a measure of a medium thing, neither shearing [all the hair of] the head nor letting the hair grow long, but a medium amount, amo(d)ler in O.F., to cut to medium length.		כסום יכסמו. ככוסמת הזו שסדורין בשבולת ראשו של זה לצד עיקרו של זה כך שמעתי משמו של רבי מנחם זצ"ל ויתכן לפרשו לשון מדת דבר השוה לא גזיזת ראש ולא גדול שער אלא במדה שוה אמולי"ר בלע"ז:
21And wine may no priest drink when they come into the Inner Court.		כאוְיַ֥יִן לֹֽא־יִשְׁתּ֖וּ כָּל־כֹּהֵ֑ן בְּבוֹאָ֖ם אֶל־הֶֽחָצֵ֥ר הַפְּנִימִֽית:
when they come into the Inner Court. to the Heichal.		בבואם אל החצר הפנימית. אל ההיכל:
22And neither a widow nor a divorced woman may they take for wives, but they shall take virgins from the descendants of the House of Israel; also the widow who is only a widow, some of the priests may marry.		כבוְאַלְמָנָה֙ וּגְרוּשָׁ֔ה לֹֽא־יִקְח֥וּ לָהֶ֖ם לְנָשִׁ֑ים כִּ֣י אִם־בְּתוּלֹ֗ת מִזֶּ֙רַע֙ בֵּ֣ית יִשְׂרָאֵ֔ל וְהָֽאַלְמָנָה֙ אֲשֶׁר תִּֽהְיֶ֣ה אַלְמָנָ֔ה מִכֹּהֵ֖ן יִקָּֽחוּ:
but… virgins. may the High Priests take. But there are some priests who may take a widow, namely, the ordinary ones, and this is the meaning of “some of the priests may marry;” there are some priests who are permitted to marry a widow.		כי אם בתולות. יקחו הכהנים הגדולים אבל יש מן הכהנים אשר יקחו את האלמנה כגון הדיוטין וזהו מכהן יקחו יש מן הכהן שמותרין באלמנה, מצאתי:
who is only a widow. A real [widow], excluding a divorcee and a woman upon whom the rite of chalitzah was performed; although she is unmarried, she is forbidden even for an ordinary [priest].		אשר תהיה אלמנה. גמורה פרט לגרושה וחלוצה אע"פ שפנויה היא אסורה אף להדיוט:
23And My people shall they teach the difference between holy and profane, and cause them to discern between the impure and the pure.		כגוְאֶת־עַמִּ֣י יוֹר֔וּ בֵּ֥ין קֹ֖דֶשׁ לְחֹ֑ל וּבֵֽין־טָמֵ֥א לְטָה֖וֹר יֽוֹדִעֻֽם:
24And in dispute they shall stand in judgment, according to My ordinances shall they decide it; and My teachings and My statutes shall they keep in all My appointed times, and My Sabbaths they shall sanctify.		כדוְעַל־רִ֗יב הֵמָּה יַֽעַמְד֣וּ לְמִשְׁפָּ֔ט (כתיב לְִשְׁפָּ֔ט) בְּמִשְׁפָּטַ֖י יִשְׁפְּטֻ֑הוּ (כתיב וִשְׁפְּטֻ֑הוּ) וְאֶת־תּֽוֹרֹתַ֚י וְאֶת־חֻקֹּתַי֙ בְּכָל־מֽוֹעֲדַ֣י יִשְׁמֹ֔רוּ וְאֶת־שַׁבְּתוֹתַ֖י יְקַדֵּֽשׁוּ:
25To no human corpse shall they come to defile themselves, except to father and to mother and to son and to daughter, to brother and to a sister who has had no husband, shall they defile themselves.		כהוְאֶל־מֵ֣ת אָדָ֔ם לֹ֥א יָב֖וֹא לְטָמְאָ֑ה כִּ֣י אִם־לְאָ֡ב וּ֠לְאֵם וּלְבֵ֨ן וּלְבַ֜ת לְאָ֗ח וּלְאָח֛וֹת אֲשֶׁר־לֹא־הָֽיְתָ֥ה לְאִ֖ישׁ יִטַּמָּֽאוּ:
26And after his purification they shall count seven days for him.		כווְאַֽחֲרֵ֖י טָֽהֳרָת֑וֹ שִׁבְעַ֥ת יָמִ֖ים יִסְפְּרוּ־לֽוֹ:
And after his purification. and after he has separated from the corpse. So was it taught in Moed Katan (15b).		ואחרי טהרתו. אחר פרישתו מן המת כך שנויה במ"ק:
27And on the day that he enters the Sanctuary, into the Inner Court, to minister in the Sanctuary, he shall offer his sin offering, says the Lord God.		כזוּבְיוֹם֩ בֹּא֨וֹ אֶל־הַקֹּ֜דֶשׁ אֶל־הֶֽחָצֵ֚ר הַפְּנִימִית֙ לְשָׁרֵ֣ת בַּקֹּ֔דֶשׁ יַקְרִ֖יב חַטָּאת֑וֹ נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה:
And on the day that he enters. into the Sanctuary for the first time to initiate himself into the service, he shall offer up his sin-offering; this is his one tenth of an ephah [of flour]. In Moed Katan (16a) the following is taught: the regular priest requires one tenth of an ephah on the day of his initiation, as it is stated (Lev. 6:13): “This is the offering of Aaron and his sons, etc.” and as is explained in Tractate Menachoth (51b).		וביום בואו. תחילה אל הקדש להתחנך לעבודה יקריב חטאתו זו עשירית האיפה שלו כך שנויה במ"ק שהכהן הדיוט טעון עשירית האיפה ביום חינוכו כענין שנאמר (שם ו') זה קרבן אהרן ובניו וגו' וכמו שמפרש במסכת מנחות:
28It shall be to them for an inheritance, I am their inheritance; You shall give them no possession in Israel, I am their possession.		כחוְהָיְתָ֚ה לָהֶם֙ לְֽנַֽחֲלָ֔ה אֲנִ֖י נַֽחֲלָתָ֑ם וַֽאֲחֻזָּ֗ה לֹֽא־תִתְּנ֚וּ לָהֶם֙ בְּיִשְׂרָאֵ֔ל אֲנִ֖י אֲחֻזָּתָֽם:
It shall be to them. the priesthood, for an inheritance.		והיתה להם. הכהונה לנחלה:
29The meal-offering and the sin-offering and the guilt-offering are they to eat, and everything that is vowed to be banned in Israel shall belong to them.		כטהַמִּנְחָה֙ וְהַֽחַטָּ֣את וְהָֽאָשָׁ֔ם הֵ֖מָּה יֹֽאכְל֑וּם וְכָל־חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לָהֶ֥ם יִֽהְיֶֽה:
and everything that is holy [Heb.. חֶרֶם,] an expression of sanctity, and so is every expression of חֶרֶם [when used] in the context of hallowed things.		חרם. לשון קדש וכן כל לשון חרמה שהוא על הקדש:
30And the first of all the first-fruits, and every heave-offering; everything from every sort of your heave-offerings shall belong to the priests; also the first out of your kneading-troughs shall you give to the priest, to bring enduring blessing into your home.		לוְרֵאשִׁית֩ כָּל־בִּכּ֨וּרֵי כֹ֜ל וְכָל־תְּר֣וּמַת כֹּ֗ל מִכֹּל֙ תְּרוּמֹ֣תֵיכֶ֔ם לַכֹּֽהֲנִ֖ים יִֽהְיֶ֑ה וְרֵאשִׁ֚ית עֲרִיסֽוֹתֵיכֶם֙ תִּתְּנ֣וּ לַכֹּהֵ֔ן לְהָנִ֥יחַ בְּרָכָ֖ה אֶל־בֵּיתֶֽךָ:
to bring enduring blessings into your home. [Heb. לְהָנִיחַ,] aposer on O.F., (to cause) to rest, settle, as in (Exod. 10:14): “and it rested (וֳיָנָח) throughout all the borders of Egypt.”		להניח. אפושי"ר בלע"ז כמו (שמות ח׳:י״ב) וינח בכל גבול מצרים:
31Anything that has died of itself or is fatally wounded, whether it be bird or beast, the priests may not eat.		לאכָּל־נְבֵלָה֙ וּטְרֵפָ֔ה מִן־הָע֖וֹף וּמִן־הַבְּהֵמָ֑ה לֹ֥א יֹֽאכְל֖וּ הַכֹּֽהֲנִֽים:
Anything that has died of itself or is fatally wounded, etc.. Since nipping the neck of the bird sin-offering was permitted, which is [tantamount to] an animal that died of itself or was fatally wounded [since it is not the normal method of slaughter], he had to warn them concerning [eating] other creatures that died of themselves or were fatally wounded. So our Sages explain.		כל נבלה וטרפה וגו'. לפי שהותרה להם מליקת חטאת העוף שהיא נבלה וטריפה הוצרך להזהירם על שאר נבלות וטריפות כך פירשו רבותינו:

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

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