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Learning & Values Parshah (Weekly Torah) Devarim - Deuteronomy Re'eh Texts & Summaries

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First Portion

Devarim (Deuteronomy) Chapter 11

26“See, I am setting before you today the formula of the blessing and curse.		כורְאֵ֗ה אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה:
רְאֵה אָֽנֹכִי … בְּרָכָה וּקְלָלָֽה - See, I am setting before you today blessing and curse - i.e., the ones to be later pronounced at Mount Gerizim and at Mount Eival.		רְאֵה אָֽנֹכִי … בְּרָכָה וּקְלָלָֽה. הָאֲמוּרוֹת בְּהַר גְּרִזִּים וּבְהַר עֵיבָל:
27The blessing will be intended to motivate you to heed the commandments of God, your God, that I am commanding you today;		כזאֶת־הַבְּרָכָ֑ה אֲשֶׁ֣ר תִּשְׁמְע֗וּ אֶל־מִצְו‍ֹת֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם:
אֶת־הַבְּרָכָה - The blessing - are given on condition – “that you heed.”		אֶת־הַבְּרָכָה. עַל מְנָת אֲשֶׁר תִּשְׁמְעוּ:
28and the curse will follow if you will not heed the commandments of God, your God, but turn away from the path that I am commanding you today by following other peoples’ deities, whom you did not know.		כחוְהַקְּלָלָ֗ה אִם־לֹ֤א תִשְׁמְעוּ֙ אֶל־מִצְו‍ֹת֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם לָלֶ֗כֶת אַֽחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם:
מִן־הַדֶּרֶךְ אֲשֶׁר אָֽנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת וגו' - [But turn away] from the path that I am commanding you today by following [other deities]. You thus learn that whoever serves idols will eventually come to stray from the entire path that Israel was commanded to follow, i.e., transgress all the other commandments. Based on this, our sages said: Whoever recognizes idols, even by outwardly serving them, is considered as if he had denied the validity of the entire Torah.		מִן־הַדֶּרֶךְ אֲשֶׁר אָֽנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת וגו'. הָא לָמַדְתָּ כָּל הָעוֹבֵד עֲבוֹדָה זָרָה הֲרֵי הוּא סָר מִכָּל הַדֶּרֶךְ שֶׁנִּצְטַוּוּ יִשְׂרָאֵל, מִכָּאן אָמְרוּ הַמּוֹדֶה בְּעֲבוֹדָה זָרָה כְּכוֹפֵר בְּכָל הַתּוֹרָה כֻלָּהּ (ספרי):
29Thus, when God, your God, will bring you into the land that you are entering in order to possess, you must position those pronouncing the blessing facing Mount Gerizim and those pronouncing the curse facing Mount Eival.		כטוְהָיָ֗ה כִּ֤י יְבִֽיאֲךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֶל־הָאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּ֑הּ וְנָֽתַתָּ֤ה אֶת־הַבְּרָכָה֙ עַל־הַ֣ר גְּרִזִּ֔ים וְאֶת־הַקְּלָלָ֖ה עַל־הַ֥ר עֵיבָֽל:
וְנָֽתַתָּה אֶת־הַבְּרָכָה - You must position the blessing. Its meaning is as Onkelos translates it: יָת מְבָרְכַיָּא – those who pronounce the blessing.		וְנָֽתַתָּה אֶת־הַבְּרָכָה. כְּתַרְגּוּמוֹ "יָת מְבָרְכַיָּא" – אֶת הַמְבָרְכִים:
עַל־הַר גְּרִזִּים - (lit.) On Mount Gerizim - means that they turned to face Mount Gerizim and began pronouncing the blessing: “Blessed is the man who does not make a sculpted or molten image….” All the curses stated in that passage 1 were first said as a blessing. Afterward, they turned to face Mount Eival and began pronouncing the corresponding curse.		עַל־הַר גְּרִזִּים. כְּלַפֵּי הַר גְּרִזִּים הוֹפְכִין פְּנֵיהֶם וּפָתְחוּ בִּבְרָכָה – בָּרוךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה וְגוֹ'. כָּל הָאֲרוּרִים שֶׁבַּפָּרָשָׁה אָמְרוּ תְחִלָּה בִּלְשׁוֹן בָּרוּךְ, וְאַחַר כָּךְ הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בִּקְלָלָה (סוטה ל"ג):
30Aren’t these mountains on the other side of the Jordan River, further on from the river in the direction of the sunset, in the land of the Canaanites who dwell in the plain beyond Gilgal, next to Elonim, the plains of Moreh?		להֲלֹא־הֵ֜מָּה בְּעֵ֣בֶר הַיַּרְדֵּ֗ן אַֽחֲרֵי֙ דֶּ֚רֶךְ מְב֣וֹא הַשֶּׁ֔מֶשׁ בְּאֶ֨רֶץ֙ הַכְּנַֽעֲנִ֔י הַיּשֵׁ֖ב בָּֽעֲרָבָ֑ה מ֚וּל הַגִּלְגָּ֔ל אֵ֖צֶל אֵֽלוֹנֵ֥י מֹרֶֽה:
הֲלֹא־הֵמָּה - Aren’t they. He provided a sign of their location.		הֲלֹא־הֵמָּה. נָתַן בָּהֶם סִימָן:
אַֽחֲרֵי - Further on - i.e., far beyond the crossing of the Jordan River. This is implied by the term אַחֲרֵי. Every instance of the word אַחֲרֵי refers to something distant.		אַֽחֲרֵי. אַחַר הַעֲבָרַת הַיַּרְדֵּן הַרְבֵּה וָהָלְאָה לְמֵרָחוֹק; וְזֶהוּ לְשׁוֹן אַחֲרֵי, כָּל מָקוֹם שֶׁנֶּאֱמַר אַחֲרֵי מֻפְלָג הוּא:
דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ - In the direction of the sunset - i.e., beyond the Jordan River to the west. The cantillation of this verse proves that אַחֲרֵי and דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ are two separate phrases, since they are marked with two distinct cantillation signs אַחֲרֵי is marked with a pashta, and דֶּרֶךְ is marked with a mashpel (yetiv), and the letter ד is vocalized with a dagesh. Were the words אַחֲרֵי דֶרֶךְ one phrase, אַחֲרֵי would be marked with a conjunctive cantillation, such as a shofar hafuch (mahpach), and דֶרֶךְ with a pashta, and the latter word would be written without a dagesh.		דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ. לְהַלָּן מִן הַיַּרְדֵּן לְצַד מַעֲרָב, וְטַעַם הַמִּקְרָא מוֹכִיחַ שֶׁהֵם שְׁנֵי דְבָרִים, שֶׁנִּנְקְדוּ בִשְׁנֵי טְעָמִים, "אַחֲרֵי" נָקוּד בְּפַשְׁטָא, וְ"דֶרֶךְ" נָקוּד בְּמַשְׁפֵּל, וְהוּא דָּגֵשׁ, וְאִם הָיָה "אַחֲרֵי דֶרֶךְ" דִּבּוּר אֶחָד, הָיָה נָקוּד "אַחֲרֵי" בִּמְשָׁרֵת, בְּשׁוֹפָר הָפוּךְ, וְ"דֶרֶךְ" בְּפַשְׁטָא וְרָפֶה:
מוּל הַגִּלְגָּל - (lit.) Opposite Gilgal - i.e., far from Gilgal.		מוּל הַגִּלְגָּל. רָחוֹק מִן הַגִּלְגָּל:
אֵֽלוֹנֵי מֹרֶֽה - Elonim, [the plains] of Moreh. This is Shechem, as it says: עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה “as far as the location of Shechem, as far as Elon, the plain of Moreh.” 2		אֵֽלוֹנֵי מֹרֶֽה. שְׁכֶם הוּא, שֶׁנֶּאֱמַר (בראשית י"ב) עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה (ספרי):
31For you are crossing the Jordan River in order to enter and take possession of the land that God, your God, is giving you; you will indeed take possession of the land and settle it.		לאכִּ֤י אַתֶּם֙ עֹֽבְרִ֣ים אֶת־הַיַּרְדֵּ֔ן לָבֹא֙ לָרֶ֣שֶׁת אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם נֹתֵ֣ן לָכֶ֑ם וִֽירִשְׁתֶּ֥ם אֹתָ֖הּ וִֽישַׁבְתֶּם־בָּֽהּ:
כִּי אַתֶּם עֹֽבְרִים אֶת־הַיַּרְדֵּן וגו' - For you are crossing the Jordan… The miracles that will occur when you cross the Jordan will be a sign for you that you will enter and take possession of the land.		כִּי אַתֶּם עֹֽבְרִים אֶת־הַיַּרְדֵּן וגו'. נִסִּים שֶׁל יַרְדֵּן יִהְיוּ סִימָן בְּיֶדְכֶם שֶׁתָּבֹאוּ וְתִירְשׁוּ אֶת הָאָרֶץ (עי' ספרי):
32You must safeguard your ability to fulfill all the rules and ordinances that I am setting before you today by constantly studying the Torah’s instructions regarding how to perform them.		לבוּשְׁמַרְתֶּ֣ם לַֽעֲשׂ֔וֹת אֵ֥ת כָּל־הַֽחֻקִּ֖ים וְאֶת־הַמִּשְׁפָּטִ֑ים אֲשֶׁ֧ר אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּֽוֹם:

Devarim (Deuteronomy) Chapter 12

1The following are the rules and ordinances that you must safeguard by studying how to perform them in the land that God, God of your forefathers, is giving you to possess all the days that you live on the earth.		אאֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֘ אֲשֶׁ֣ר תִּשְׁמְר֣וּן לַֽעֲשׂוֹת֒ בָּאָ֕רֶץ אֲשֶׁר֩ נָתַ֨ן יְהֹוָ֜ה אֱלֹהֵ֧י אֲבֹתֶ֛יךָ לְךָ֖ לְרִשְׁתָּ֑הּ כָּ֨ל־הַיָּמִ֔ים אֲשֶׁר־אַתֶּ֥ם חַיִּ֖ים עַל־הָֽאֲדָמָֽה:
2You must utterly eradicate their deities from all the places where the nations whom you will dispossess worshiped them, upon the lofty mountains, upon the hills, or under every lush tree.		באַבֵּ֣ד תְּאַבְּד֠וּן אֶת־כָּל־הַמְּקֹמ֞וֹת אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַגּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹֽרְשִׁ֥ים אֹתָ֖ם אֶת־אֱלֹֽהֵיהֶ֑ם עַל־הֶֽהָרִ֤ים הָֽרָמִים֙ וְעַל־הַגְּבָע֔וֹת וְתַ֖חַת כָּל־עֵ֥ץ רַֽעֲנָֽן:
אַבֵּד תְּאַבְּדוּן - You must utterly eradicate - in Hebrew the verb is doubled, indicating: destroy, and then you must again destroy. From here we learn that one who eradicates idolatry must root out all traces of it.		אַבֵּד תְּאַבְּדוּן. אַבֵּד וְאַחַר כָּךְ תְּאַבְּדוּן, מִכָּאן לָעוֹקֵר עֲבוֹדָה זָרָה שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ (עבודה זרה מ"ה):
אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָֽבְדוּ־שָׁם וגו' - All the places where [the nations] worshiped…. and what must you destroy of them? “Their deities that are upon the mountains,” further specified in the following verse –		אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָֽבְדוּ־שָׁם וגו'. וּמַה תְּאַבְּדוּן מֵהֶם? אֶת אֱלֹהֵיהֶם אֲשֶׁר עַל הֶהָרִים:
3You must demolish their multi-stoned altars, smash their one-stoned pedestals, burn their deified trees in fire, and cut down the sculpted images of their deities. You must destroy the names of these idols from that place.		גוְנִתַּצְתֶּ֣ם אֶת־מִזְבְּחֹתָ֗ם וְשִׁבַּרְתֶּם֙ אֶת־מַצֵּ֣בֹתָ֔ם וַֽאֲשֵֽׁרֵיהֶם֙ תִּשְׂרְפ֣וּן בָּאֵ֔שׁ וּפְסִילֵ֥י אֱלֹֽהֵיהֶ֖ם תְּגַדֵּע֑וּן וְאִבַּדְתֶּ֣ם אֶת־שְׁמָ֔ם מִן־הַמָּק֖וֹם הַהֽוּא:
מזבח - Altar - is an altar of many stones.		מזבח. שֶׁל אֲבָנִים הַרְבֵּה:
מצבה - Pedestal - is an altar of one stone. This is the pedestal (בִּימוֹס) mentioned in the Mishnah: 3 “A stone that was originally hewn out to be used as a בִּימוֹס…,” which was originally merely a monument to their deities but since came to be worshiped itself.		מצבה. שֶׁל אֶבֶן אַחַת, וְהוּא בִּימוֹס שֶׁשְּׁנוּיָה בַּמִּשְׁנָה (עבודה זרה מ"ז): אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּתָהּ לְבִימוֹס:
אשרה - is a tree worshiped as an idol.		אשרה. אִילָן הַנֶּעֱבָד:
וְאִבַּדְתֶּם אֶת־שְׁמָם - You must destroy their names - by referring to them with derogatory nicknames, e.g., בֵּית גַּלְיָא (“the lofty house”) should be termed בֵּית כַּרְיָא (“the pit house”); עֵין כֹּל (“all-seeing eye”) should be termed עֵין קוֹץ (“eye of the thorn”).		וְאִבַּדְתֶּם אֶת־שְׁמָם. לְכַנּוֹת לָהֶם שֵׁם לִגְנַאי, בֵּית גַּלְיָא — קוֹרִין לָהּ בֵּית כַּרְיָא, עֵין כֹּל — עֵין קוֹץ (שם ל"ו):
4You must not do likewise to God, your God.		דלֹא־תַֽעֲשׂ֣וּן כֵּ֔ן לַֽיהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
לֹא־תַֽעֲשׂוּן כֵּן - You must not do likewise - i.e., to burn sacrifices for the sake of heaven at any site, but only in the place that He will choose. Another explanation of: “You must demolish their altars…destroy their names…you must not do likewise…”: This is a warning against erasing the Holy Name and dismantling even one stone from the Altar or from the Courtyard. Rabbi Yishmael said: Could it enter your mind that the Jewish people would demolish their altars? Rather, it means that you must not imitate the behavior of idolatrous nations, whereby your sins would cause the Temple of your forefathers to be destroyed.		לֹא־תַֽעֲשׂוּן כֵּן. לְהַקְטִיר לַשָּׁמַיִם בְּכָל מָקוֹם, כִּי אִם בַּמָּקוֹם אֲשֶׁר יִבְחַר. דָּבָר אַחֵר — ונתצתם את מזבחתם, ואבדתם את שמם, לא תעשון כן. אַזְהָרָה לַמּוֹחֵק אֶת הַשֵּׁם וְלַנּוֹתֵץ אֶבֶן מִן הַמִּזְבֵּחַ אוֹ מִן הָעֲזָרָה (מכות כ"ב). אָמַר רַ' יִשְׁמָעֵאל וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁיִּשְׂרָאֵל נוֹתְצִין אֶת הַמִּזְבְּחוֹת? אֶלָּא שֶׁלֹּא תַעֲשׂוּ כְמַעֲשֵׂיהֶם וְיִגְרְמוּ עֲוֹנוֹתֵיכֶם לְמִקְדַּשׁ אֲבוֹתֵיכֶם שֶׁיִּתְחָרֵב (ספרי):
5Rather, you must go only to the place to which God, your God, will choose—from among the territories of all your tribes—to attach His Name, in order to offer up sacrifices. You must seek His presence and come there.		הכִּ֠י אִם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ מִכָּל־שִׁבְטֵיכֶ֔ם לָשׂ֥וּם אֶת־שְׁמ֖וֹ שָׁ֑ם לְשִׁכְנ֥וֹ תִדְרְשׁ֖וּ וּבָ֥אתָ שָּֽׁמָּה:
לְשִׁכְנוֹ תִדְרְשׁוּ - You must seek His presence. This refers to the Tabernacle at Shiloh.		לְשִׁכְנוֹ תִדְרְשׁוּ. זֶה מִשְׁכַּן שִׁילֹה:
6You must bring there your ascent-offerings; your peace-offerings; your tithes; the first fruits elevated by your hand; the objects of your sacrificial vows and of your sacrificial dedications; and the firstborn of your cattle and flock.		ווַֽהֲבֵאתֶ֣ם שָׁ֗מָּה עֹלֹֽתֵיכֶם֙ וְזִבְחֵיכֶ֔ם וְאֵת֙ מַעְשְׂרֹ֣תֵיכֶ֔ם וְאֵ֖ת תְּרוּמַ֣ת יֶדְכֶ֑ם וְנִדְרֵיכֶם֙ וְנִדְבֹ֣תֵיכֶ֔ם וּבְכֹרֹ֥ת בְּקַרְכֶ֖ם וְצֹֽאנְכֶֽם:
וְזִבְחֵיכֶם - refers to obligatory peace-offerings.		וְזִבְחֵיכֶם. שְׁלָמִים שֶׁל חוֹבָה:
מַעְשְׂרֹתֵיכֶם - Tithes - i.e., the tithe of animals and the second tithe, which must be eaten within the walls of Jerusalem.		מַעְשְׂרֹתֵיכֶם. מַעְשַׂר בְּהֵמָה וּמַעֲשֵׂר שֵׁנִי, לֶאֱכֹל לִפְנִים מִן הַחוֹמָה:
תְּרוּמַת יֶדְכֶם - Elevated by your hand. This refers to the first fruits, about which it says: “The priest will take the basket from your hand.” 4		תְּרוּמַת יֶדְכֶם. אֵלּוּ הַבִּכּוּרִים, שֶׁנֶּאֱמַר בָּהֶם (דברים כ"ו) וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ (עי' ספרי):
וּבְכֹרֹת בְּקַרְכֶם - And the firstborn of your cattle - to give them to the priest, and he will offer them up there.		וּבְכֹרֹת בְּקַרְכֶם. לְתִתָּם לַכֹּהֵן וְיַקְרִיבֵם שָׁם:
7You must eat the sacrifices and tithes there, before God, your God, and you must rejoice in all your endeavors—you and your households—in accord with how God, your God, has blessed you.		זוַֽאֲכַלְתֶּם־שָׁ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וּשְׂמַחְתֶּ֗ם בְּכֹל֙ מִשְׁלַ֣ח יֶדְכֶ֔ם אַתֶּ֖ם וּבָֽתֵּיכֶ֑ם אֲשֶׁ֥ר בֵּֽרַכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
אֲשֶׁר בֵּֽרַכְךָ ה' - How God has blessed you - i.e., bring sacrifices according to God’s blessing to you.		אֲשֶׁר בֵּֽרַכְךָ ה'. לְפִי הַבְּרָכָה הָבֵא (ספרי):
8You must not act in the same way we do here today, what each individual deems appropriate,		חלֹ֣א תַֽעֲשׂ֔וּן כְּ֠כֹ֠ל אֲשֶׁ֨ר אֲנַ֧חְנוּ עֹשִׂ֛ים פֹּ֖ה הַיּ֑וֹם אִ֖ישׁ כָּל־הַיָּשָׁ֥ר בְּעֵינָֽיו:
לֹא תַֽעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים וגו' - You must not act in the same way we do… This refers to above: 5 “for you are crossing the Jordan…” Once you have crossed the Jordan, you are immediately permitted to offer sacrifices on a private altar throughout the 14 years of conquest and division of the land. However, on a private altar, you may not offer up everything that you can offer up “here today,” in the Tabernacle that is with you and that has been anointed, for it is fit for offering up sin-offerings, guilt-offerings, and sacrificial vows and dedications. In constrast, you may offer up on a private altar only sacrifices that can be vowed or dedicated. This is what is meant by “what each individual deems appropriate,” i.e., sacrificial vows and dedications that you donate because you see fit to bring them and that are not a result of any obligation – those you may offer up on a private altar.		לֹא תַֽעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים וגו'. מוּסָב לְמַעְלָה עַל כי אתם עברים את הירדן וגו', כְּשֶׁתַּעַבְרוּ אֶת הַיַּרְדֵּן מִיָּד אַתֶּם מֻתָּרִים לְהַקְרִיב בְּבָמָה כָּל י"ד שָׁנָה שֶׁל כִּבּוּשׁ וְחִלּוּק, וּבַבָּמָה לֹא תַקְרִיבוּ כָּל מַה שֶּׁאַתֶּם מַקְרִיבִים פה היום בַּמִּשְׁכָּן, שֶׁהוּא עִמָּכֶם וְנִמְשַׁח וְהוּא כָשֵׁר לְהַקְרִיב בּוֹ חַטָּאוֹת וַאֲשָׁמוֹת נְדָרִים וּנְדָבוֹת, אֲבָל בְּבָמָה אֵין קָרֵב אֶלָּא הַנִּדָּר וְהַנִּדָּב, וְזֶהוּ איש כל הישר בעיניו, נְדָרִים וּנְדָבוֹת, שֶׁאַתֶּם מִתְנַדְּבִים עַל יְדֵי שֶׁיָּשָׁר בְּעֵינֵיכֶם לַהֲבִיאָם וְלֹא עַל יְדֵי חוֹבָה, אוֹתָם תַּקְרִיבוּ בַּבָּמָה (שם; זבחים קי"ז):
9because you have not yet come to the resting place nor to the inheritance that God, your God, is giving you.		טכִּ֥י לֹֽא־בָאתֶ֖ם עַד־עָ֑תָּה אֶל־הַמְּנוּחָה֙ וְאֶל־הַנַּֽחֲלָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
כִּי לֹֽא־בָאתֶם - Because you have not come - i.e., all those 14 years.		כִּי לֹֽא־בָאתֶם. כָּל אוֹתָן י"ד שָׁנָה:
עַד־עָתָּה - (lit.) Until now - means here the same as עֲדַיִן – yet.		עַד־עָתָּה. כְּמוֹ עֲדַיִן:
אֶל־הַמְּנוּחָה - To the resting place. This refers to Shiloh.		אֶל־הַמְּנוּחָה. זוֹ שִׁילֹה:
נחלה - Nor to the inheritance. This refers to Jerusalem.		נחלה. זוֹ יְרוּשָׁלַיִם (ספרי; זבחים קי"ט):
10You must cross the Jordan River; you must settle in the land that God, your God, is giving you as an inheritance. He will grant you respite from all your surrounding enemies, and you will dwell securely.		יוַֽעֲבַרְתֶּם֘ אֶת־הַיַּרְדֵּן֒ וִֽישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם מַנְחִ֣יל אֶתְכֶ֑ם וְהֵנִ֨יחַ לָכֶ֧ם מִכָּל־אֹֽיְבֵיכֶ֛ם מִסָּבִ֖יב וִֽישַׁבְתֶּם־בֶּֽטַח:
וַֽעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִֽישַׁבְתֶּם בָּאָרֶץ - You must cross the Jordan and settle in the land - i.e., once you have divided it up and each person recognizes his portion and the territory of his tribe.		וַֽעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִֽישַׁבְתֶּם בָּאָרֶץ. שֶׁתְּחַלְּקוּהָ וִיהֵא כָל אֶחָד מַכִּיר אֶת חֶלְקוֹ וְאֶת שִׁבְתּוֹ (נ"א – שִׁבְטוֹ):
וְהֵנִיחַ לָכֶם - He will grant you respite - i.e., after the conquest and division of the land, and furthermore, when you achieve respite from “the nations that God left in the land to test Israel through them,” 6 which only came true in the time of King David, then –		וְהֵנִיחַ לָכֶם. לְאַחַר כִּבּוּשׁ וְחִלּוּק וּמְנוּחָה מִן הַגּוֹיִם אֲשֶׁר הִנִּיחַ ה' לְנַסּוֹת בָּם אֶת יִשְׂרָאֵל – וְאֵין זוֹ אֶלָּא בִּימֵי דָוִד – אָז:

Footnotes

Deuteronomy 27:15 ff.

Avodah Zarah 47b.

Second Portion

Devarim (Deuteronomy) Chapter 12

11Regarding the place to which God, your God, will choose to attach His Name, there you must bring all that I am commanding you: your ascent-offerings; your peace-offerings; your tithes; the first fruits elevated by your hand; and all the choice objects of your sacrificial vows that you vow to offer up to God.		יאוְהָיָ֣ה הַמָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהֹוָ֨ה אֱלֹֽהֵיכֶ֥ם בּוֹ֙ לְשַׁכֵּ֤ן שְׁמוֹ֙ שָׁ֔ם שָׁ֣מָּה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֣ה אֶתְכֶ֑ם עוֹלֹֽתֵיכֶ֣ם וְזִבְחֵיכֶ֗ם מַעְשְׂרֹֽתֵיכֶם֙ וּתְרֻמַ֣ת יֶדְכֶ֔ם וְכֹל֙ מִבְחַ֣ר נִדְרֵיכֶ֔ם אֲשֶׁ֥ר תִּדְּר֖וּ לַֽיהֹוָֽה:
וְהָיָה הַמָּקוֹם וגו' - The place to which…. i.e., build for yourselves the Chosen House (i.e., the holy Temple) in Jerusalem, and so it says about King David: “After the king dwelt in his house, and God had given him rest from all his enemies around him, the king said to Nathan the prophet: ‘See now, I dwell in a house of cedar, but the Ark of God dwells within the curtains.’” 1		וְהָיָה הַמָּקוֹם וגו'. בְּנוּ לָכֶם בֵּית הַבְּחִירָה בִּירוּשָׁלַיִם, וְכֵן הוּא אוֹמֵר בְּדָוִד "וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ מִסָּבִיב מִכָּל אוֹיְבָיו וַיֹּאמֶר הַמֶּלֶךְ אֶל נָתָן הַנָּבִיא רְאֵה אָנֹכִי יוֹשֵׁב בְּבֵית אֲרָזִים, וַאֲרוֹן הָאֱלֹהִים יֹשֵׁב בְּתוֹךְ הַיְרִיעָה" (שמואל ב ז'):
שָׁמָּה תָבִיאוּ וגו' - There you must bring… This was stated above 2 regarding Shiloh, and here it is stated again regarding the Holy Temple in Jerusalem. The reason why Scripture mentioned them separately was to permit private altars in the period between one and the other, i.e., after Shiloh was destroyed and they came to Nov and erected a temporary Sanctuary there, and after Nov was destroyed and they came to Giv’on, private altars were allowed until they came to Jerusalem, after which they became permanently forbidden.		שָׁמָּה תָבִיאוּ וגו'. לְמַעְלָה אָמוּר לְעִנְיַן שִׁילֹה וְכָאן אָמוּר לְעִנְיַן יְרוּשָׁלַיִם, וּלְכָךְ חִלְּקָם הַכָּתוּב לִתֵּן הֶתֵּר בֵּין זוֹ לְזוֹ, מִשֶּׁחָרְבָה שִׁילֹה וּבָאוּ לְנֹב וְחָרְבָה נֹב וּבָאוּ לְגִבְעוֹן הָיוּ הַבָּמוֹת מֻתָּרוֹת עַד שֶׁבָּאוּ לִירוּשָׁלַיִם (זבחים קיט):
מִבְחַר נִדְרֵיכֶם - Choice objects of your vows. This teaches us that they must bring of the choicest that they possess.		מִבְחַר נִדְרֵיכֶם. מְלַמֵּד שֶׁיָּבִיא מִן הַמֻּבְחָר (ספרי):
12You must rejoice before God, your God, you, your sons, your daughters, your bondmen, and your bondwomen, as well as the Levite who is within your cities—for he has no portion or land-inheritance with you.		יבוּשְׂמַחְתֶּ֗ם לִפְנֵי֘ יְהֹוָ֣ה אֱלֹֽהֵיכֶם֒ אַתֶּ֗ם וּבְנֵיכֶם֙ וּבְנֹ֣תֵיכֶ֔ם וְעַבְדֵיכֶ֖ם וְאַמְהֹֽתֵיכֶ֑ם וְהַלֵּוִי֙ אֲשֶׁ֣ר בְּשַֽׁעֲרֵיכֶ֔ם כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַֽחֲלָ֖ה אִתְּכֶֽם:
13Take heed not to offer up your ascent-offerings at any site you see fit,		יגהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲלֶ֖ה עֹֽלֹתֶ֑יךָ בְּכָל־מָק֖וֹם אֲשֶׁ֥ר תִּרְאֶֽה:
הִשָּׁמֶר לְךָ - Take heed. This term makes this act subject to a passive commandment.		הִשָּׁמֶר לְךָ. לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר:
בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶֽה - At any site you see - means: that enters your mind; however, you may offer up sacrifices in other places when instructed by a prophet, such as Elijah did at Mount Carmel.		בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶֽה. אֲשֶׁר יַעֲלֶה בְּלִבְּךָ, אֲבָל אַתָּה מַקְרִיב עַל פִּי נָבִיא, כְּגוֹן אֵלִיָּהוּ בְּהַר הַכַּרְמֶל (שם):
14but only in the place that God will choose, located in territory belonging to one of your tribes. There must you offer up your ascent-offerings, and there must you do all that I am commanding you.		ידכִּ֣י אִם־בַּמָּק֞וֹם אֲשֶׁר־יִבְחַ֤ר יְהֹוָה֙ בְּאַחַ֣ד שְׁבָטֶ֔יךָ שָׁ֖ם תַּֽעֲלֶ֣ה עֹֽלֹתֶ֑יךָ וְשָׁ֣ם תַּֽעֲשֶׂ֔ה כֹּ֛ל אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּֽךָּ:
בְּאַחַד שְׁבָטֶיךָ - One of your tribes - i.e., in the portion of Benjamin. Yet above 3 it says: מִכָּל שִׁבְטֵיכֶם “from all your tribes.” How is this reconciled? When King David purchased the threshing-floor (on which to build the Temple) from Aravnah the Jebusite, he collected the gold for the purchase from all the tribes. However, the location of the threshing-floor was in the portion of Benjamin.		בְּאַחַד שְׁבָטֶיךָ. בְּחֶלְקוֹ שֶׁל בִּנְיָמִין, וּלְמַעְלָה הוּא אוֹמֵר "מִכָּל שִׁבְטֵיכֶם", הָא כֵיצַד? כְּשֶׁקָּנָה דָּוִד אֶת הַגֹּרֶן מֵאֲרַוְנָה הַיְבוּסִי גָּבָה הַזָּהָב מִכָּל הַשְּׁבָטִים, וּמִכָּל מָקוֹם הַגֹּרֶן בְּחֶלְקוֹ שֶׁל בִּנְיָמִין הָיָה (שם):
15However, as much as you desire, you may slaughter and eat meat in any of your cities according to the blessing that God, your God, will have given you. Ritually defiled people and ritually undefiled people may eat thereof together, just as they may eat gazelle and deer together.		טורַק֩ בְּכָל־אַוַּ֨ת נַפְשְׁךָ֜ תִּזְבַּ֣ח \| וְאָֽכַלְתָּ֣ בָשָׂ֗ר כְּבִרְכַּ֨ת יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ בְּכָל־שְׁעָרֶ֑יךָ הַטָּמֵ֤א וְהַטָּהוֹר֙ יֹֽאכְלֶ֔נּוּ כַּצְּבִ֖י וְכָֽאַיָּֽל:
רַק בְּכָל־אַוַּת נַפְשְׁךָ - However, as much as you desire. To what is Scripture referring? If its meaning is to permit them to eat unconsecrated meat out of desire, without requiring offering up the designated portions on the Altar, that cannot be, for it already says elsewhere: “When God, your God, expands your boundary…and you say, ‘I will eat meat….’” 4 To what then does this verse refer? To sacrificial animals that developed a blemish, telling us that they may be redeemed and eaten anywhere. I might then think that they may be redeemed even if they develop only a temporary blemish. Scripture therefore states: רַק “only.”		רַק בְּכָל־אַוַּת נַפְשְׁךָ. בַּמֶּה הַכָּתוּב מְדַבֵּר? אִם בִּבְשַׂר תַּאֲוָה לְהַתִּירָהּ לָהֶם בְּלֹא הַקְרָבַת אֵמוּרִים הֲרֵי אָמוּר בְּמָקוֹם אַחֵר (פסוק כ') "כִּי יַרְחִיב ה' אֶת גְּבוּלְךָ וְגוֹ' וְאָמַרְתָּ אֹכְלָה בָשָׂר וְגוֹ'", בַּמֶּה זֶה מְדַבֵּר? בְּקָדָשִׁים שֶׁנָּפַל בָּהֶם מוּם שֶׁיִּפָּדוּ וְיֵאָכְלוּ בְּכָל מָקוֹם, יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּלְמוּד לוֹמָר "רַק" (ספרי):
תִּזְבַּח וְאָֽכַלְתָּ - You may slaughter and eat - i.e., shearing them or drinking their milk does not become permitted for you, only eating their meat after slaughtering.		תִּזְבַּח וְאָֽכַלְתָּ. אֵין לְךָ בָהֶם הֶתֵּר גִּזָּה וְחָלָב אֶלָּא אֲכִילָה עַל יְדֵי זְבִיחָה (בכ' ו'):
הַטָּמֵא והטהר - Defiled and undefiled people. Since this meat previously had consecrated status, about which it says: “sacred flesh that touches anything ritually defiled must not be eaten,” 5 it was necessary to allow a ritually defiled person and a ritually undefiled person to eat from the same dish thereof.		הַטָּמֵא והטהר. לְפִי שֶׁבָּאוּ מִכֹּחַ קָדָשִׁים שֶׁנֶּאֱמַר בָּהֶם "וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא לֹא יֵאָכֵל" (ויקרא ז'), הֻצְרַךְ לְהַתִּיר בּוֹ שֶׁטָּמֵא וְטָהוֹר אוֹכְלִים בִּקְעָרָה אַחַת:
כַּצְּבִי וְכָֽאַיָּֽל - Just as the gazelle and deer - from which no sacrifices are brought.		כַּצְּבִי וְכָֽאַיָּֽל. שֶׁאֵין קָרְבָּן בָּא מֵהֶם:
כַּצְּבִי וְכָֽאַיָּֽל - Just as the gazelle and deer. This comparison is made to exempt blemished sacrificial animals from the requirement to give their forleg, cheeks, and stomach to a priest.		כַּצְּבִי וְכָֽאַיָּֽל. לְפָטְרָן מִן הַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה (ספרי):
16However, you must not consume the blood; you must spill it on the ground like water.		טזרַ֥ק הַדָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
רַק הַדָּם לֹא תֹאכֵלוּ - However, you must not consume the blood. Although I said that you do not need to dash its blood on the Altar, you still must not consume it.		רַק הַדָּם לֹא תֹאכֵלוּ. אַף עַל פִּי שֶׁאָמַרְתִּי שֶׁאֵין לְךָ בוֹ זְרִיקַת דָּם בַּמִּזְבֵּח, לֹא תֹּאכְלֶנּוּ:
תִּשְׁפְּכֶנּוּ כַּמָּֽיִם - You must spill it like water. This is stated to tell you that it does not need to be covered as does the blood of wild animals. Another explanation: It is like water in as far as it, too, makes plants and food susceptible to ritual defilement.		תִּשְׁפְּכֶנּוּ כַּמָּֽיִם. לוֹמַר לְךָ שֶׁאֵין צָרִיךְ כִּסּוּי (ספרי; חולין פ"ד). דָּבָר אַחֵר — הֲרֵי הוּא כַמַּיִם לְהַכְשִׁיר אֶת הַזְּרָעִים (שם ל"ה):
17You may not consume within your cities the second tithe of your grain, wine, or oil; or the firstborn of your cattle or flocks; or any of the objects of your sacrificial vows that you may vow; or the objects of your dedications; or the first fruits elevated by your hand.		יזלֹֽא־תוּכַ֞ל לֶֽאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִירֽשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָֽרְךָ֖ וְצֹאנֶ֑ךָ וְכָל־נְדָרֶ֨יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ:
לֹֽא־תוּכַל - (lit.) You will be unable. Scripture comes to place a passive commandment upon this act, to clarify that one cannot fulfill any obligation by doing it. Rabbi Yehoshua ben Korchah says: You are physically able to eat these foods – indeed, there is an obligation to do so – but when you are not permitted to do so, you cannot fulfill the obligation. Similarly: “The tribe of Judah was unable to drive out the Jebusites, the inhabitants of Jerusalem.” 6 They were physically able and indeed commanded to drive them out, but they acted as if they were not permitted to do so because of the desecration of God’s Name it would have entailed, for Abraham had made a covenant with them when he acquired the Cave of Machpelah from them. They were not Jebusites but Hittites, but they were called Jebusites on account of their city, named Yevus. So is explained in Pirkei deRabbi Eliezer. 7 This is the meaning of what it says: “You will not come here unless you remove the blind and the lame,” 8 referring to statues on which they inscribed the oath – i.e., once these reminders had been removed, there was no longer any obstacle to conquering Jerusalem.		לֹֽא־תוּכַל. בָּא הַכָּתוּב לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר לֹֽא־תוּכַל רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר יָכוֹל אַתָּה, אֲבָל אֵינְךָ רַשַּׁאי, כַּיּוֹצֵא בוֹ (יהושע ט"ו) "וְאֶת הַיְבוּסִי יוֹשְׁבֵי יְרוּשָׁלַיִם לֹא יָכְלוּ בְנֵי יִשְׂרָאֵל (יְהוּדָה) לְהוֹרִישָׁם", יְכוֹלִים הָיוּ, אֶלָּא שֶׁאֵינָן רַשָּׁאִין לְפִי שֶׁכָּרַת לָהֶם אַבְרָהָם בְּרִית כְּשֶׁלָּקַח מֵהֶם מְעָרַת הַמַּכְפֵּלָה; וְלֹא יְבוּסִים הָיוּ, אֶלָּא חִתִּיִּים הָיוּ, אֶלָּא עַל שֵׁם הָעִיר שֶׁשְּׁמָהּ יְבוּס, כָּךְ מְפֹרָשׁ בְּפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר (פ' ל"ו), וְהוּא שֶׁנֶּאֱמַר "כִּי אִם הֱסִירְךָ הָעִוְרִים וְהַפִּסְחִים" (שמואל ב ה') – צְלָמִים שֶׁכָּתְבוּ עֲלֵיהֶם אֶת הַשְּׁבוּעָה:
וּבְכֹרֹת בְּקָֽרְךָ - Or the firstborn of your cattle. A warning for priests.		וּבְכֹרֹת בְּקָֽרְךָ. אַזְהָרָה לַכֹּהֲנִים:
וּתְרוּמַת יָדֶֽךָ - Elevated by your hand. These are the first fruits.		וּתְרוּמַת יָדֶֽךָ. אֵלּוּ הַבִּכּוּרִים (ספרי; מכות י"ז):
18Rather, you, your son, your daughter, your bondman, your bondwoman, and the Levite of your cities may eat these portions and tithes before God, your God, i.e., within the place that God, your God, will choose. You must rejoice before God, your God, in all your endeavors.		יחכִּ֡י אִם־לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ תֹּֽאכְלֶ֗נּוּ בַּמָּקוֹם֙ אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ בּוֹ֒ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֖י אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ וְשָֽׂמַחְתָּ֗ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ:
לִפְנֵי ה' - Before God - i.e., within the walls of Jerusalem.		לִפְנֵי ה'. לִפְנִים מִן הַחוֹמָה:
וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ - And the Levite of your cities. If you have nothing left to give him of what is due to him, e.g., the first tithe, give him the tithe for the poor. And if you have no tithe for the poor left, invite him to join you in eating your peace-offering.		וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ. אִם אֵין לְךָ לָתֵת לוֹ מֵחֶלְקוֹ, כְּגוֹן מַעֲשֵׂר רִאשׁוֹן, תֵּן לוֹ מַעְשַׂר עָנִי, אֵין לְךָ מַעְשַׂר עָנִי, הַזְמִינֵהוּ עַל שְׁלָמֶיךָ (ספרי):
19Take heed not to forsake the Levite all your days that you dwell upon your land.		יטהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲזֹ֖ב אֶת־הַלֵּוִ֑י כָּל־יָמֶ֖יךָ עַל־אַדְמָתֶֽךָ:
הִשָּׁמֶר לְךָ - Take heed. This term places a passive commandment upon this act.		הִשָּׁמֶר לְךָ. לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר (ספרי):
עַל־אַדְמָתֶֽךָ - Upon your land - but in the Diaspora, you are not warned to care for him any more than for the Jewish poor in general.		עַל־אַדְמָתֶֽךָ. אֲבָל בַּגּוֹלָה אֵינְךָ מֻזְהָר עָלָיו יוֹתֵר מֵעֲנִיֵּי יִשְׂרָאֵל (שם):
20When God, your God, expands your boundary, as He has spoken concerning you, and you say, ‘I will eat meat’ because you desire to eat meat, you may eat meat according to your every desire.		ככִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶת־גְּבֻֽלְךָ֘ כַּֽאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָֽמַרְתָּ֙ אֹֽכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶֽאֱכֹ֣ל בָּשָׂ֑ר בְּכָל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר:
כִּֽי־יַרְחִיב וגו' - When [God] expands… The Torah teaches correct behavior, namely, that a person should not desire to eat meat unless he lives in a state of prosperity and wealth.		כִּֽי־יַרְחִיב וגו'. לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹּא יִתְאַוֶּה אָדָם לֶאֱכֹל בָּשָׂר אֶלָּא מִתּוֹךְ רַחֲבַת יָדַיִם וְעֹשֶׁר (חולין פ"ד):
כל אַוַּת נַפְשְׁךָ וגו' - According to your every desire…. but in the desert, unconsecrated meat was forbidden to them, unless they first consecrated the animal and brought it as a peace-offering.		כל אַוַּת נַפְשְׁךָ וגו'. אֲבָל בַּמִּדְבָּר נֶאֱסַר לָהֶם בְּשַׂר חֻלִּין אֶלָּא אִם כֵּן מַקְדִּישָׁהּ וּמַקְרִיבָהּ שְׁלָמִים (שם ט"ז):
21If the place to which God, your God, chooses to attach His Name will be distant from you, you may slaughter of your cattle and flocks that God has given you in accordance with the method that I commanded you to use, and you may eat in your cities according to your every desire.		כאכִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָֽבַחְתָּ֞ מִבְּקָֽרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּֽאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ:
כִּֽי־יִרְחַק מִמְּךָ הַמָּקוֹם - If the place will be distant from you - and you will be unable to come and prepare a peace-offering every day, as you do now when the Tabernacle accompanies you.		כִּֽי־יִרְחַק מִמְּךָ הַמָּקוֹם. וְלֹא תוּכַל לָבֹא וְלַעֲשׂוֹת שְׁלָמִים בְּכָל יוֹם כְּמוֹ עַכְשָׁו שֶׁהַמִּשְׁכָּן הוֹלֵךְ עִמָּכֶם:
וְזָֽבַחְתָּ … כַּֽאֲשֶׁר צִוִּיתִךָ - You may slaughter…as I commanded you. This teaches us that there is a commandment as to how to properly slaughter animals, although Scripture does not record it, and these are the rules of slaughter that were communicated to Moses at Sinai.		וְזָֽבַחְתָּ … כַּֽאֲשֶׁר צִוִּיתִךָ. לָמַדְנוּ שֶׁיֵּשׁ צִוּוּי בַּזְּבִיחָה הֵיאַךְ יִשְׁחֹט, וְהֵן הִלְכוֹת שְׁחִיטָה שֶׁנֶּאֶמְרוּ לְמֹשֶׁה בְּסִינַי (שם כ"ח):
22But you may eat it as gazelle and deer are eaten: ritually defiled people and ritually undefiled people may eat it together.		כבאַ֗ךְ כַּֽאֲשֶׁ֨ר יֵֽאָכֵ֤ל אֶת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּֽאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹֽאכְלֶֽנּוּ:
אַךְ כַּֽאֲשֶׁר יֵֽאָכֵל אֶת־הַצְּבִי וגו' - As gazelle and deer are eaten…. i.e., you are not warned about eating them only when ritually pure. Should you think that just as the fat of gazelle and deer is permitted to be eaten, so, too, the fat of unconsecrated animals is permitted, Scripture states: אַךְ (lit.) “only,” limiting the comparison.		אַךְ כַּֽאֲשֶׁר יֵֽאָכֵל אֶת־הַצְּבִי וגו'. אֵינְךָ מֻזְהָר לְאָכְלָן בְּטָהֳרָה, אִי מַה צְּבִי וְאַיָּל חֶלְבָּן מֻתָּר אַף חֻלִּין חֶלְבָּן מֻתָּר? תַּלְמוּד לוֹמָר "אַךְ":
23However, be resolute not to consume the blood, for blood is the animal’s life-force. Similarly, you must not consume the animal’s life-force together with its flesh.		כגרַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹֽא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר:
רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם - However, be resolute not to consume the blood. From the fact that it says, “Be resolute,” you can infer that they were accustomed to eating blood and found it difficult to stop, and therefore it was necessary to say, “Be resolute!” This is the opinion of Rabbi Yehudah. Rabbi Shimon ben Azai says: Scripture is only coming to instruct you and teach you how resolute one must be to perform the commandments. If regarding eating blood, which is easy to avoid since a person naturally has no desire for it, it was nevertheless necessary to strengthen you when warning against it, all the more so must you be resolute in performing the other commandments.		רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם. מִמַּה שֶּׁנֶּאֱמַר חֲזַק אַתָּה לָמֵד שֶׁהָיוּ שְׁטוּפִים בַּדָּם לְאָכְלוֹ, לְפִיכָךְ הֻצְרַךְ לוֹמַר חֲזַק דִּבְרֵי רַבִּי יְהוּדָה, רַ' שִׁמְעוֹן בֶּן עֲזַאי אוֹמֵר לֹא בָא הַכָּתוּב אֶלָּא לְהַזְהִירְךָ וּלְלַמֶּדְךָ עַד כַּמָּה אַתָּה צָרִיךְ לְהִתְחַזֵּק בַּמִּצְווֹת, אִם הַדָּם שֶׁהוּא קַל לְהִשָּׁמֵר מִמֶּנּוּ שֶׁאֵין אָדָם מִתְאַוֶּה לוֹ, הֻצְרַךְ לְחַזֶּקְךָ בְאַזְהָרָתוֹ, קַל וָחֹמֶר לִשְׁאָר מִצְווֹת (עי' ספרי):
וְלֹֽא־תֹאכַל הַנָּפֶשׁ עִם־הַבָּשָֽׂר - You must not consume the animal’s life-force together with its flesh. This is a warning not to eat a limb from a live animal.		וְלֹֽא־תֹאכַל הַנָּפֶשׁ עִם־הַבָּשָֽׂר. אַזְהָרָה לְאֵבֶר מִן הַחַי (חולין ק"ב):
24You must not consume it; you must spill it onto the ground like water.		כדלֹ֖א תֹּֽאכְלֶ֑נּוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
לֹא תֹּֽאכְלֶנּוּ - You must not consume it. A warning not to eat blood that oozes out following the initial spurt.		לֹא תֹּֽאכְלֶנּוּ. אַזְהָרָה לְדַם הַתַּמְצִית (כריתות ד'):
25You must not consume it, in order that it be well for you and your children after you, when you do what is proper in the eyes of God.		כהלֹ֖א תֹּֽאכְלֶ֑נּוּ לְמַ֨עַן יִיטַ֤ב לְךָ֙ וּלְבָנֶ֣יךָ אַֽחֲרֶ֔יךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
לֹא תֹּֽאכְלֶנּוּ - You must not consume it. A warning not to eat the blood that remained in the limbs after slaughter and subsequently moved within the body.		לֹא תֹּֽאכְלֶנּוּ. אַזְהָרָה לְדַם הָאֵבָרִים (שם):
לְמַעַן יִיטַב לְךָ וגו' - In order that it be well for you… Go and learn from here how great is the reward for performing the commandments: If regarding blood, for which people naturally feel repulsion, one who refrains from eating it gains reward for himself and his descendants, all the more is this so for one who refrains from theft and forbidden relations, which people naturally desire.		לְמַעַן יִיטַב לְךָ וגו'. צֵא וּלְמַד מַתַּן שְׂכָרָן שֶׁל מִצְווֹת, אִם הַדָּם שֶׁנַּפְשׁוֹ שֶׁל אָדָם קָצָה מִמֶּנּוּ, הַפּוֹרֵשׁ מִמֶּנּוּ זוֹכֶה לוֹ וּלְבָנָיו אַחֲרָיו, קַל וָחֹמֶר לְגֶזֶל וַעֲרָיוֹת שֶׁנַּפְשׁוֹ שֶׁל אָדָם מִתְאַוָּה לָהֶם (מכות כ"ג):
26However, you must take your consecrated animal-offerings that you will have, as well as the animals used to fulfill your sacrificial vows, and come to the place that God will choose.		כורַ֧ק קָֽדָשֶׁ֛יךָ אֲשֶׁר־יִֽהְי֥וּ לְךָ֖ וּנְדָרֶ֑יךָ תִּשָּׂ֣א וּבָ֔אתָ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה:
רַק קָֽדָשֶׁיךָ - However, your consecrated offerings. Although you are permitted to slaughter unconsecrated animals wherever you live, I did not permit you to slaughter consecrated animals and eat them in your cities without offering them. Rather, you must bring them to the Chosen House (i.e., the holy Temple).		רַק קָֽדָשֶׁיךָ. אַף עַל פִּי שֶׁאַתָּה מֻתָּר לִשְׁחֹט חֻלִּין, לֹא הִתַּרְתִּי לְךָ לִשְׁחֹט אֶת הַקֳּדָשִׁים וּלְאָכְלָן בִּשְׁעָרֶיךָ בְּלֹא הַקְרָבָה, אֶלָּא הֲבִיאֵם לְבֵית הַבְּחִירָה:
27You must offer up your ascent-offerings—the meat and the blood—upon the Altar of God, your God. The blood of your peace-offerings must be poured upon the Altar of God, your God, and afterwards you may eat the flesh.		כזוְעָשִׂ֤יתָ עֹֽלֹתֶ֨יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל:
וְעָשִׂיתָ עֹֽלֹתֶיךָ - You must offer up your ascent-offerings - i.e., if they are ascent-offerings, place the meat and the blood on the Altar, but if they are peace-offerings – “the blood of your peace-offerings must be poured upon the Altar” first, and afterwards “you may eat the flesh.” Our rabbis further expounded the previous phrase רַק קָדָשֶׁיךָ as coming to teach that animals consecrated outside the Land of Israel, as well as animals substituted for consecrated animals and offspring born to consecrated animals, must also be offered up in the holy Temple.		וְעָשִׂיתָ עֹֽלֹתֶיךָ. אִם עוֹלוֹת הֵן, תֵּן הַבָּשָׂר וְהַדָּם עַל גַּבֵּי הַמִּזְבֵּח, וְאִם זִבְחֵי שְׁלָמִים הֵם, "דַּם זְבָחֶיךָ יִשָּׁפֵךְ" עַל הַמִּזְבֵּחַ תְּחִלָּה וְאַחַר כָּךְ "וְהַבָּשָׂר תֹּאכֵל". וְעוֹד דָּרְשׁוּ רַבּוֹתֵינוּ, "רַק קָדָשֶׁיךָ" בָּא לְלַמֵּד עַל הַקֳּדָשִׁים שֶׁבְּחוּצָה לָאָרֶץ, וּלְלַמֵּד עַל הַתְּמוּרוֹת וְעַל וַלְדוֹת קָדָשִׁים שֶׁיִּקְרְבוּ (ספרי; בכורות י"ד):
28Safeguard all these words that I am commanding you by studying the Torah’s instructions regarding how to perform them, and hearken to them, that it may benefit you and your children after you forever, when you do what is good in the eyes of God, your God, and proper in the eyes of human beings.		כחשְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙ עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
שְׁמֹר - Safeguard. This refers to study, i.e., that you must safeguard it within you so that you do not forget it, as it says: “for it is pleasant if you safeguard them within you.” 9 And if you have studied, you will be able to “hearken,” i.e., fulfill what you have learned. We can thus infer that whoever is not among those who study cannot be among those who properly perform the commandments.		שְׁמֹר. זוֹ מִשְׁנָה שֶׁאַתָּה צָרִיךְ לְשָׁמְרָהּ בְּבִטְנְךָ שֶׁלֹּא תִשְׁכַּח, כָּעִנְיָן שֶׁנֶּאֱמַר (משלי כ"ב) "כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ", וְאִם שָׁנִיתָ אֶפְשָׁר שֶׁתִּשְׁמַע וּתְקַיֵּם, הָא כָל שֶׁאֵינוֹ בִּכְלַל מִשְׁנָה אֵינוֹ בִּכְלַל מַעֲשֶׂה (עי' ספרי):
אֵת כָּל־הַדְּבָרִים - All these words. This teaches you that a “light” commandment must be as dear to you as a more severe commandment.		אֵת כָּל־הַדְּבָרִים. שֶׁתְּהֵא חֲבִיבָה עָלֶיךָ מִצְוָה קַלָּה כְּמִצְוָה חֲמוּרָה (שם):
הַטּוֹב - What is good - i.e., in the eyes of heaven.		הַטּוֹב. בְּעֵינֵי הַשָּׁמַיִם:
וְהַיָּשָׁר - And proper - i.e., in the eyes of human beings.		וְהַיָּשָׁר. בְּעֵינֵי אָדָם:

Footnotes

2 Samuel 7:1-2.

Pirkei deRabbi Eliezer ch.36.

2 Samuel 5:6.

Proverbs 22:18.

Third Portion

Devarim (Deuteronomy) Chapter 12

29When God, your God, cuts down the nations inhabiting the land that you are entering in order to dispossess them, and you have dispossessed them and settled in their land,		כטכִּֽי־יַכְרִית֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־הַגּוֹיִ֗ם אֲשֶׁ֨ר אַתָּ֥ה בָא־שָׁ֛מָּה לָרֶ֥שֶׁת אוֹתָ֖ם מִפָּנֶ֑יךָ וְיָֽרַשְׁתָּ֣ אֹתָ֔ם וְיָֽשַׁבְתָּ֖ בְּאַרְצָֽם:
30beware lest you imitate them after they have been annihilated from before you, and lest you inquire about their deities, saying, ‘How did these nations serve their deities? I will do likewise.’		להִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּנָּקֵשׁ֙ אַֽחֲרֵיהֶ֔ם אַֽחֲרֵ֖י הִשָּֽׁמְדָ֣ם מִפָּנֶ֑יךָ וּפֶן־תִּדְר֨שׁ לֵאלֹֽהֵיהֶ֜ם לֵאמֹ֗ר אֵיכָ֨ה יַֽעַבְד֜וּ הַגּוֹיִ֤ם הָאֵ֨לֶּה֙ אֶת־אֱלֹ֣הֵיהֶ֔ם וְאֶֽעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי:
פֶּן־תִּנָּקֵשׁ - Onkelos translates it in the sense of מוֹקֵשׁ “a snare,” but I say that he was not particular to translate Scripture’s exact wording, for we never find the letter נ used with the root יוֹקֵשׁ, even as a root-letter that is sometimes dropped. However, in words with the connotation of rushing and knocking, we do find a נ: “his knees were knocking (נָקְשָׁן) against each other.” 1 Here, too, I say that פֶּן תִּנָּקֵשׁ אַחֲרֵיהֶם means: “that you do not rush after them,” to be drawn to their deeds. A similar case is: “the creditor will chase (יְנַקֵּשׁ) after all that he has,” 2 i.e., Scripture curses the wicked person to have many creditors who will search and chase after his money.		פֶּן־תִּנָּקֵשׁ. אֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן מוֹקֵשׁ, וַאֲנִי אוֹמֵר שֶׁלֹּא חָשׁ לְדַקְדֵּק בַּלָּשׁוֹן, שֶׁלֹּא מָצִינוּ נוּ"ן בִּלְשׁוֹן יוֹקֵשׁ, וַאֲפִלּוּ לַיְסוֹד הַנּוֹפֵל מִמֶּנּוּ, אֲבָל בִּלְשׁוֹן טֵרוּף וְקִשְׁקוּשׁ מָצִינוּ נוּ"ן, "וְאַרְכֻּבָתֵהּ דָא לְדָא נָקְשָׁן" (דניאל ה'); וְאַף זֶה אֲנִי אוֹמֵר "פֶּן תִּנָּקֵשׁ אַחֲרֵיהֶם" – פֶּן תִּטָּרֵף אַחֲרֵיהֶם, לִהְיוֹת כָּרוּךְ אַחַר מַעֲשֵׂיהֶם; וְכֵן (תהילים ק"ט) "יְנַקֵּשׁ נוֹשֶׁה לְכָל אֲשֶׁר לוֹ" – מְקַלֵּל אֶת הָרָשָׁע לִהְיוֹת עָלָיו נוֹשִׁים רַבִּים וְיִהְיוּ מַחֲזִירִין וּמִתְנַקְּשִׁין אַחַר מָמוֹנוֹ:
אַֽחֲרֵי הִשָּֽׁמְדָם מִפָּנֶיךָ - After they have been annihilated from before you - i.e., since you see how I destroy them from before you, you ought to consider why these nations were destroyed and understand that it was because of the depraved acts they committed. You, too, must not act likewise, so that others not come and destroy you.		אַֽחֲרֵי הִשָּֽׁמְדָם מִפָּנֶיךָ. אַחַר שֶׁתִּרְאֶה שֶׁאַשְׁמִידֵם מִפָּנֶיךָ, יֵשׁ לְךָ לָתֵת לֵב מִפְּנֵי מָה נִשְׁמְדוּ אֵלּוּ, מִפְּנֵי מַעֲשִׂים מְקֻלְקָלִים שֶׁבִּידֵיהֶם, אַף אַתָּה לֹא תַעֲשֶׂה כֵן שֶׁלֹּא יָבֹאוּ אֲחֵרִים וְיַשְׁמִידוּךָ (עי' ספרי):
אֵיכָה יַֽעַבְדוּ - How did they serve. Since Scripture has previously imposed punishment only for worshiping idols by slaughtering animals to them, burning animals to them, pouring a libation to them, and prostration before them – as it is written: “Whoever sacrifices to idols must be put to death; worship is permitted only to God alone,” 3 implying that the death penalty for idolatry applies only to similar acts of worship to those done for God on High – it now teaches you that if the usual manner of serving a particular idol is through a different act, such as defecating to Pe’or or throwing a stone at Markulis, this is considered its worship and one who does it is liable for the death penalty. In contrast, for slaughtering, burning, libation, and prostration, one is liable even if they are not the idol’s usual manner of worship.		אֵיכָה יַֽעַבְדוּ. לְפִי שֶׁלֹּא עָנַשׁ עַל עֲבוֹדָה זָרָה אֶלָּא עַל זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָאָה, כְּמוֹ שֶׁכָּתוּב (שמות כ"ב) "בִּלְתִּי לַה' לְבַדּוֹ" – דְּבָרִים הַנַּעֲשִׂים לַגָּבוֹהַּ, בָּא וְלִמֶּדְךָ כָאן שֶׁאִם דַּרְכָּהּ שֶׁל עֲבוֹדָה זָרָה לְעָבְדָהּ בְּדָבָר אַחֵר, כְּגוֹן פּוֹעֵר לִפְעוֹר וְזוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ וְחַיָּב, אֲבָל זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָאָה – אֲפִלּוּ שֶׁלֹּא כְדַרְכָּהּ חַיָּב (סנהדרין ס'):
31You must not do this to God, your God, for they performed for their deities every act that God considers an abomination and therefore hates; they would burn even their sons and daughters in fire to their deities.		לאלֹא־תַֽעֲשֶׂ֣ה כֵ֔ן לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּי֩ כָל־תּֽוֹעֲבַ֨ת יְהֹוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵאלֹ֣הֵיהֶ֔ם כִּ֣י גַ֤ם אֶת־בְּנֵיהֶם֙ וְאֶת־בְּנֹ֣תֵיהֶ֔ם יִשְׂרְפ֥וּ בָאֵ֖שׁ לֵאלֹֽהֵיהֶֽם:
כִּי גַם אֶת־בְּנֵיהֶם - Even their sons. The word גַּם “even” includes their fathers and mothers. Rabbi Akiva said: I once saw how a non-Jew tied up his father in front of his dog-idol and it devoured him.		כִּי גַם אֶת־בְּנֵיהֶם. "גַּם" – לְרַבּוֹת אֶת אֲבוֹתֵיהֶם וְאִמּוֹתֵיהֶם; אָמַר רַבִּי עֲקִיבָא אֲנִי רָאִיתִי גוֹי שֶׁכְּפָתוֹ לְאָבִיו לִפְנֵי כַלְבּוֹ וַאֲכָלוֹ (ספרי):

Devarim (Deuteronomy) Chapter 13

1Everything I command you—that is what you must be careful to do; you must neither add to it nor detract from it.		אאֵ֣ת כָּל־הַדָּבָ֗ר אֲשֶׁ֤ר אָֽנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם אֹת֥וֹ תִשְׁמְר֖וּ לַֽעֲשׂ֑וֹת לֹֽא־תֹסֵ֣ף עָלָ֔יו וְלֹ֥א תִגְרַ֖ע מִמֶּֽנּוּ:
אֵת כָּל־הַדָּבָר - Everything - i.e., a “light” commandment to the same extent as a more severe one.		אֵת כָּל־הַדָּבָר. קַלָּה כַּחֲמוּרָה (שם):
תִשְׁמְרוּ לַֽעֲשׂוֹת - You must be careful to do. This expression adds a passive commandment to the active commandments mentioned in this passage, for wherever הִשָּׁמֶר is stated, it denotes a passive commandment. Nevertheless, no lashes are given for the violation of a prohibition phrased with the word הִשָּׁמֶר when it is associated with an active commandment.		תִשְׁמְרוּ לַֽעֲשׂוֹת. לִתֵּן לֹא תַעֲשֶׂה עַל עֲשֵׂה הָאֲמוּרִים בַּפָּרָשָׁה, שֶׁכָּל הִשָּׁמֶר לְשׁוֹן לֹא תַעֲשֶׂה הוּא, אֶלָּא שֶׁאֵין לוֹקִין עַל הִשָּׁמֶר שֶׁל עֲשֵׂה (מכות י"ג):
לֹֽא־תֹסֵף עָלָיו - You must not add to it - e.g., by making five compartments as reminders in tefilin instead of four, by taking five plant parts for the commandment of lulav instead of four, or by reciting four blessings in the priestly blessing instead of three.		לֹֽא־תֹסֵף עָלָיו. חֲמִשָּׁה טֹטָפוֹת, חֲמִשָּׁה מִינִין בַּלּוּלָב, אַרְבַּע בְּרָכוֹת לְבִרְכַּת כֹּהֲנִים (ספרי):
2If there will arise among you a prophet or dreamer, and he gives you a sign or a marvel,		בכִּֽי־יָק֤וּם בְּקִרְבְּךָ֙ נָבִ֔יא א֖וֹ חֹלֵ֣ם חֲל֑וֹם וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת:
וְנָתַן אֵלֶיךָ אוֹת - And he gives you a sign - in heaven, like that which is stated regarding Gideon: “perform a sign for me,” 4 and it says: “let only the fleece be dry, but on the entire ground let there be dew.” 5		וְנָתַן אֵלֶיךָ אוֹת. בַּשָּׁמַיִם, כָּעִנְיָן שֶׁנֶּאֱמַר בְּגִדְעוֹן (שופטים ו') "וְעָשִׂיתָ לִּי אוֹת" וְאוֹמֵר "יְהִי נָא חֹרֶב אֶל הַגִּזָּה" וְגוֹ':
אוֹ מוֹפֵֽת - Or a marvel - on earth. Nevertheless do not listen to him. If you ask: If so, why does the Holy One, blessed be He, give him the authority to perform a sign? The answer is: “Because God, your God, is testing you.”		אוֹ מוֹפֵֽת. בָּאָרֶץ:
וְנָתַן אֵלֶיךָ אוֹת - and he gives you a sign. in the heavens, as is written, “and they shall be for signs (לְאֹתֹת) and for seasons”		וְנָתַן אֵלֶיךָ אוֹת. בשמים דכתיב והיו לאותות ולמועדים:
אוֹ מוֹפֵֽת - or a marvel. on the earth, as is written, “If there will be dew on the fleece only, and upon all the ground, dry”. Even so, you shall not listen to him. But if you say, “Why then does the Holy One, blessed is He, give him the power to perform a sign? ”for the Lord, your God, is testing you". - [Sifrei; San. 90a]		אוֹ מוֹפֵֽת. בארץ דכתיב אם טל יהיה על הגזה לבדה ועל כל הארץ חורב) , אַף עַל פִּי כֵן לֹא תִשְׁמַע לוֹ, וְאִם תֹּאמַר מִפְּנֵי מָה נוֹתֵן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֶמְשָׁלָה לַעֲשׂוֹת אוֹת? כי מנסה ה' אלהיכם אתכם (ספרי; עי' סנהדרין צ'):
3and the sign or the marvel of which he spoke to you takes place, and he says, ‘Let us follow other peoples’ deities, which you have not known, and let us worship them,’		גוּבָ֤א הָאוֹת֙ וְהַמּוֹפֵ֔ת אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יךָ לֵאמֹ֑ר נֵֽלְכָ֞ה אַֽחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים אֲשֶׁ֥ר לֹֽא־יְדַעְתָּ֖ם וְנָֽעָבְדֵֽם:
4you must not heed the words of that prophet or dreamer, because God, your God, is testing you to ascertain whether you really love God, your God, with all your heart and with all your soul.		דלֹ֣א תִשְׁמַ֗ע אֶל־דִּבְרֵי֙ הַנָּבִ֣יא הַה֔וּא א֛וֹ אֶל־חוֹלֵ֥ם הַֽחֲל֖וֹם הַה֑וּא כִּ֣י מְנַסֶּ֞ה יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ אֶתְכֶ֔ם לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם:
5You must follow God, your God; fear Him; safeguard His commandments; heed His voice; worship Him; and cleave to Him.		האַֽחֲרֵ֨י יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם תֵּלֵ֖כוּ וְאֹת֣וֹ תִירָ֑אוּ וְאֶת־מִצְו‍ֹתָ֤יו תִּשְׁמֹ֨רוּ֙ וּבְקֹל֣וֹ תִשְׁמָ֔עוּ וְאֹת֥וֹ תַֽעֲבֹ֖דוּ וּב֥וֹ תִדְבָּקֽוּן:
וְאֶת־מצותיו תִּשְׁמֹרוּ - Safeguard His commandments - i.e., given in the law of Moses, not any the false prophet bids you keep.		וְאֶת־מצותיו תִּשְׁמֹרוּ. תּוֹרַת מֹשֶׁה:
וּבְקֹלוֹ תִשְׁמָעוּ - Heed His voice - i.e., the voice of the legitimate prophets, not that of false prophets.		וּבְקֹלוֹ תִשְׁמָעוּ. בְּקוֹל הַנְּבִיאִים:
וְאֹתוֹ תַֽעֲבֹדוּ - Worship Him - with the prescribed practices in His Temple, not using any other practices the false prophet suggests.		וְאֹתוֹ תַֽעֲבֹדוּ. בְּמִקְדָּשׁוֹ (ספרי):
וּבוֹ תִדְבָּקֽוּן - And cleave to Him - i.e., adhere to His ways: carry out acts of kindness beyond what is required by law, e.g., bury the dead and visit the sick, just as the Holy One, blessed be He, did.		וּבוֹ תִדְבָּקֽוּן. הִדַּבֵּק בִּדְרָכָיו – גְּמֹל חֲסָדִים, קְבֹר מֵתִים, בַּקֵּר חוֹלִים, כְּמוֹ שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא (סוטה י"ד):
6That prophet or dreamer must be put to death because he spoke deceptively about God, your God, who took you out of Egypt and redeemed you from the house of slaves, in order to lead you astray from the way in which God, your God, commanded you to go. So must you eliminate this evil from your midst.		ווְהַנָּבִ֣יא הַה֡וּא א֣וֹ חֹלֵם֩ הַֽחֲל֨וֹם הַה֜וּא יוּמָ֗ת כִּ֣י דִבֶּר־סָ֠רָ֠ה עַל־יְהֹוָ֨ה אֱלֹֽהֵיכֶ֜ם הַמּוֹצִ֥יא אֶתְכֶ֣ם \| מֵאֶ֣רֶץ מִצְרַ֗יִם וְהַפֹּֽדְךָ֙ מִבֵּ֣ית עֲבָדִ֔ים לְהַדִּֽיחֲךָ֙ מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָלֶ֣כֶת בָּ֑הּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
סָרָה - i.e., something that is removed from the world, for it never existed, was never created, and I never instructed him to say it; “destolude” in Old French.		סָרָה. דָּבָר הַמּוּסָר מִן הָעוֹלָם, שֶׁלֹּא הָיָה וְלֹא נִבְרָא וְלֹא צִוִּיתִיו לְדַבֵּר כֵּן, דישטו"רנורא בְּלַעַז:
וְהַפֹּֽדְךָ מִבֵּית עֲבָדִים - And redeemed you from the house of slaves. Even if His only claim upon you is that He redeemed you, that is sufficient.		וְהַפֹּֽדְךָ מִבֵּית עֲבָדִים. אֲפִלּוּ אֵין לוֹ עָלֶיךָ אֶלָּא שֶׁפְּדָאֲךָ — דַּיּוֹ (ספרי):
7If your brother, the son of your mother; your son; your daughter; the wife who lies in your embrace; or your friend as dear to you as your own soul; incites you in secret, saying, ‘Let us go and worship other peoples’ deities, which neither you nor your forefathers have known,’		זכִּ֣י יְסִֽיתְךָ֡ אָחִ֣יךָ בֶן־אִ֠מֶּ֠ךָ אֽוֹ־בִנְךָ֨ אֽוֹ־בִתְּךָ֜ א֣וֹ \| אֵ֣שֶׁת חֵיקֶ֗ךָ א֧וֹ רֵֽעֲךָ֛ אֲשֶׁ֥ר כְּנַפְשְׁךָ֖ בַּסֵּ֣תֶר לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָה֙ אֱלֹהִ֣ים אֲחֵרִ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתָּ אַתָּ֖ה וַֽאֲבֹתֶֽיךָ:
כִּי יְסִֽיתְךָ - If he incites you. The term הֲסָתָה means nothing else than inciting, as it says: “if God incited you (הֱסִיתְךָ) against me”; 6 “ametra” in Old French, meaning that he induces him to do so.		כִּי יְסִֽיתְךָ. אֵין הֲסָתָה אֶלָּא גֵּרוּי, שֶׁנֶּאֱמַר (ש"מ כ"ו) אִם ה' הֱסִיתְךָ בִּי, אנסיטר"א בְּלַעַז, שֶׁמַּשִּׂיאוֹ לַעֲשׂוֹת כֵּן:
אָחִיךָ - Your brother - from your father, or		אָחִיךָ. מֵאָב:
בֶן־אִמֶּךָ - the son of your mother - i.e., your brother from your mother.		בֶן־אִמֶּךָ. מֵאֵם:
חֵיקֶךָ - (lit.) The wife of your bosom. i.e., who lies in your bosom and is attached to you; “afichiede” in Old French. Similarly we find: וּמֵחֵיק הָאָרֶץ (lit.) “and from the bosom of the earth,” 7 i.e., from the base adjacent to the earth.		חֵיקֶךָ. הַשּׁוֹכֶבֶת בְּחֵיקְךָ וּמְחֻקָּה בְּךָ, אפקיי"דא בְּלַעַז, וְכֵן (יחזקאל מ"ג), "וּמֵחֵיק הָאָרֶץ" – מִיסוֹד הַתָּקוּעַ בָּאָרֶץ:
אֲשֶׁר כְּנַפְשְׁךָ - [As dear to you] as your own soul. This refers to your father. Scripture specifies those who are dear to you, and all the more does this apply to others.		אֲשֶׁר כְּנַפְשְׁךָ. זֶה אָבִיךָ, פֵּרֵשׁ לְךָ הַכָּתוּב אֶת הַחֲבִיבִין לְךָ, קַל וָחֹמֶר לַאֲחֵרִים:
בַּסֵּתֶר - In secret. Scripture speaks of what commonly occurs, for he who incites others to sin generally speaks only in secret. Similarly, King Solomon says regarding those who entice to sin: “in the twilight, as the day darkens, in the black of night and darkness.” 8		בַּסֵּתֶר. דִּבֵּר הַכָּתוּב בַּהוֹוֶה, שֶׁאֵין דִּבְרֵי מֵסִית אֶלָּא בַּסֵּתֶר, וְכֵן שְׁלֹמֹה הוּא אוֹמֵר (משלי ז') "בְּנֶשֶׁף בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה":
אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַֽאֲבֹתֶֽיךָ - Which neither you nor your forefathers have known. Such an idea should be greatly shameful for you, since even the other nations do not abandon the traditions handed down to them by their fathers, yet this person tells you to forsake that which your fathers have handed down to you.		אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַֽאֲבֹתֶֽיךָ. דָּבָר זֶה גְּנַאי גָּדוֹל הוּא לְךָ – שֶׁאַף הָאֻמּוֹת אֵין מַנִּיחִין מַה שֶּׁמָּסְרוּ לָהֶם אֲבוֹתֵיהֶם, וְזֶה אוֹמֵר לְךָ עֲזֹב מַה שֶּׁמָּסְרוּ לְךָ אֲבוֹתֶיךָ (ספרי):
8from among the deities of the peoples around you, near you or far away from you, from one end of the earth to the other end of the earth;		חמֵֽאֱלֹהֵ֣י הָֽעַמִּ֗ים אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם הַקְּרֹבִ֣ים אֵלֶ֔יךָ א֖וֹ הָֽרְחֹקִ֣ים מִמֶּ֑ךָּ מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֥ה הָאָֽרֶץ:
הַקְּרֹבִים אֵלֶיךָ אוֹ הָֽרְחֹקִים - Near you or far away. Why does Scripture specify both those near and far? Scripture only means to say thus: From the nature of the deities worshiped nearby, you can infer the nature of those far away; just as you see that those worshiped nearby have no substance, those far away likewise have no substance.		הַקְּרֹבִים אֵלֶיךָ אוֹ הָֽרְחֹקִים. לָמָּה פֵּרֵט קְרוֹבִים וּרְחוֹקִים? אֶלָּא כָּךְ אָמַר הַכָּתוּב: מִטִּיבָן שֶׁל קְרוֹבִים אַתָּה לָמֵד טִיבָן שֶׁל רְחוֹקִים, כְּשֵׁם שֶׁאֵין מַמָּשׁ בַּקְּרוֹבִים, כָּךְ אֵין מַמָּשׁ בָּרְחוֹקִים (סנהדרין ס"א):
מִקְצֵה הָאָרֶץ - From one end of the earth. This refers to the sun, the moon, and all the host of heaven, which travel from one end of the world to the other.		מִקְצֵה הָאָרֶץ. זוֹ חַמָּה וּלְבָנָה וּצְבָא הַשָּׁמַיִם שֶׁהֵן מְהַלְּכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ (ספרי):
9you must not love him; you must not hearken to him; you must not pity him; you must not have mercy; you must not cover up for him.		טלֹֽא־תֹאבֶ֣ה ל֔וֹ וְלֹ֥א תִשְׁמַ֖ע אֵלָ֑יו וְלֹֽא־תָח֤וֹס עֵֽינְךָ֙ עָלָ֔יו וְלֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה עָלָֽיו:
לֹֽא־תֹאבֶה לוֹ - You must not (lit.) consent to him - means: you must not show any desire (תָּאֵב) for him, i.e., you must not love him, for since it says: “you must love your fellow as yourself,” 9 Scripture teaches us here that you may not love this person.		לֹֽא־תֹאבֶה לוֹ. לֹא תְהֵא תָאֵב לוֹ, לֹא תֶּאֱהָבֶנּוּ, לְפִי שֶׁנֶּאֱמַר (ויקרא י"ט) וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ – אֶת זֶה לֹא תֶאֱהַב:
וְלֹא תִשְׁמַע אֵלָיו - You must not hearken to him - when he pleads for his life to be forgiven, for since it says: “you must help him,” 10 Scripture teaches us here that you may not help this person.		וְלֹא תִשְׁמַע אֵלָיו. בְּהִתְחַנְּנוֹ עַל נַפְשׁוֹ לִמְחֹל לוֹ, לְפִי שֶׁנֶּאֱמַר (שמות כ"ג) עָזֹב תַּעֲזֹב עִמּוֹ – לָזֶה לֹא תַעֲזֹב:
וְלֹא תָחוֹס עֵֽינְךָ עָלָיו - You must not pity him. Since it says: “You must not stand by when you see your fellow’s blood being shed,” 11 Scripture teaches us here that you may not pity this person.		וְלֹא תָחוֹס עֵֽינְךָ עָלָיו. לְפִי שֶׁנֶּאֱמַר (ויקרא י"ט) לֹא תַעֲמֹד עַל דַּם רֵעֶךָ – עַל זֶה לֹא תָחֹס:
וְלֹא תַחְמֹל - You must not have mercy - i.e., do not argue to exonerate him.		וְלֹא תַחְמֹל. לֹא תַהֲפֹךְ בִּזְכוּתוֹ:
וְלֹא תְכַסֶּה עָלָיו - You must not cover up for him - i.e., if you know something that would incriminate him, you are not allowed to remain silent.		וְלֹא תְכַסֶּה עָלָיו. אִם אַתָּה יוֹדֵעַ לוֹ חוֹבָה אֵינְךָ רַשַּׁאי לִשְׁתֹּק (ספרי):
10Rather, you must kill him. Your hand must be the first against him to put him to death, and afterwards he must die at the hand of all the people.		יכִּ֤י הָרֹג֙ תַּֽהַרְגֶ֔נּוּ יָֽדְךָ֛ תִּֽהְיֶה־בּ֥וֹ בָרִֽאשׁוֹנָ֖ה לַֽהֲמִית֑וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָֽה:
כִּי הָרֹג תַּֽהַרְגֶנּוּ - Rather, you must kill him. If he left the court exonerated, bring him back if there is cause to incriminate him; if he left the court condemned, do not bring him back if there is cause to exonerate him.		כִּי הָרֹג תַּֽהַרְגֶנּוּ. אִם יָצָא מִבֵּית דִּין זַכַּאי הַחֲזִירֵהוּ לְחוֹבָה, יָצָא מִבֵּית דִּין חַיָּב אַל תַּחֲזִירֵהוּ לִזְכוּת (שם):
יָֽדְךָ תִּֽהְיֶה־בּוֹ בָרִֽאשׁוֹנָה - Your hand must be the first against him. The obligation to kill him devolves upon the one whom he attempted to incite, and only if he does not die by his hand must he die at the hand of others, as it says: “and afterwards the hand of all the people.”		יָֽדְךָ תִּֽהְיֶה־בּוֹ בָרִֽאשׁוֹנָה. מִצְוָה בְּיַד הַנִּסָּת לַהֲמִיתוֹ. לֹא מֵת בְּיָדוֹ, יָמוּת בְּיַד אֲחֵרִים, שֶׁנֶּאֱמַר ויד כל העם וגו' (עי' ספרי):
11You must pelt him with stones so that he dies, because he sought to lead you astray from God, your God, who took you out of Egypt, out of the house of slaves.		יאוּסְקַלְתּ֥וֹ בָֽאֲבָנִ֖ים וָמֵ֑ת כִּי בִקֵּ֗שׁ לְהַדִּֽיחֲךָ֙ מֵעַל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
12All Israel must listen to the case so that they be afraid to do likewise, and so that they never again commit any evil such as this in your midst.		יבוְכָ֨ל־יִשְׂרָאֵ֔ל יִשְׁמְע֖וּ וְיִֽרָא֑וּן וְלֹֽא־יוֹסִ֣פוּ לַֽעֲשׂ֗וֹת כַּדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה בְּקִרְבֶּֽךָ:
13If you hear people in one of your residential cities that God, your God, is giving you, saying,		יגכִּֽי־תִשְׁמַ֞ע בְּאַחַ֣ת עָרֶ֗יךָ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֥ן לְךָ֛ לָשֶׁ֥בֶת שָׁ֖ם לֵאמֹֽר:
לָשֶׁבֶת שָׁם - (lit.) To live there. This excludes Jerusalem, which was the setting for the Temple service and not designated for residence.		לָשֶׁבֶת שָׁם. פְּרָט לִירוּשָׁלַיִם שֶׁלֹּא נִתְּנָה לְדִירָה (שם):
כִּֽי־תִשְׁמַע לֵאמֹֽר - If you hear…saying. i.e., who say the following: יָצְאוּ אֲנָשִׁים וגו׳ “Men who are unfaithful have gone forth….”		כִּֽי־תִשְׁמַע לֵאמֹֽר. אוֹמְרִים כֵּן יָצְאוּ וְגוֹ' –
14‘Men who are unfaithful have gone forth from among you and have led the inhabitants of their city astray, saying, “Let us go and worship other peoples’ deities, which you have not known,”’		ידיָֽצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִקִּרְבֶּ֔ךָ וַיַּדִּ֛יחוּ אֶת־יֽשְׁבֵ֥י עִירָ֖ם לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם:
אֲנָשִׁים - Men - and not women.		אֲנָשִׁים. וְלֹא נָשִׁים:
בְּנֵֽי־בְלִיַּעַל - means: those without a yoke (בְּלִי עֹל), i.e., who threw off the yoke of the Omnipresent.		בְּנֵֽי־בְלִיַּעַל. בְּלִי עֹל, שֶׁפָּרְקוּ עֻלּוֹ שֶׁל מָקוֹם (שם):
יֽשְׁבֵי עִירָם - The inhabitants of their city - but not inhabitants of another city. Our sages derived from here that a city cannot become subject to the laws of an idolatrous city unless it was men who lead it astray, and these inciters are inhabitants of that city.		יֽשְׁבֵי עִירָם. וְלֹא יוֹשְׁבֵי עִיר אַחֶרֶת, מִכָּאן אָמְרוּ אֵין נַעֲשֵׂית עִיר הַנִּדַּחַת עַד שֶׁיַּדִּיחוּהָ אֲנָשִׁים וְעַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מִתּוֹכָהּ (סנהדרין קי"א):
15you must inquire, investigate, and question the witnesses thoroughly. If it is indeed true, the matter is certain, that this abomination has been committed in your midst,		טווְדָֽרַשְׁתָּ֧ וְחָֽקַרְתָּ֛ וְשָֽׁאַלְתָּ֖ הֵיטֵ֑ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּוֹעֵבָ֥ה הַזֹּ֖את בְּקִרְבֶּֽךָ:
וְדָֽרַשְׁתָּ וְחָֽקַרְתָּ וְשָֽׁאַלְתָּ הֵיטֵב - You must inquire, investigate, and question thoroughly. From here – from the many terms used – our sages learned that seven investigative questions must be asked. Here, there are three terms: “inquire,” “investigate,” and “thoroughly.” The term וְשָׁאַלְתָּ “question” is not counted, since the examinations relating to additional details are derived from there. Elsewhere it says: וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב “The judges must investigate thoroughly” 12 denoting two questions; and in yet another place it says: וְדָרַשְׁתָּ הֵיטֵב “and you investigate thoroughly” 13 also denoting two – making a total of seven. Our sages then applied an analogy (גְּזֵרָה שָׁוָה), using the word הֵיטֵב stated in all three places, to apply that which is stated in one place to the others.		וְדָֽרַשְׁתָּ וְחָֽקַרְתָּ וְשָֽׁאַלְתָּ הֵיטֵב. מִכָּאן לָמְדוּ שֶׁבַע חֲקִירוֹת מֵרִבּוּי הַמִּקְרָא, כָּאן יֵשׁ ג' – דְּרִישָׁה וַחֲקִירָה וְהֵיטֵב, וְשָׁאַלְתָּ אֵינוֹ מִן הַמִּנְיָן, וּמִמֶּנּוּ לָמְדוּ בְּדִיקוֹת – וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים י"ט) "וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב", וְעוֹד בְּמָקוֹם אַחֵר הוּא אוֹמֵר (שם י"ז) "וְדָרַשְׁתָּ הֵיטֵב", לָמְדוּ 'הֵיטֵב' 'הֵיטֵב' לִגְזֵרָה שָׁוָה, לִתֵּן הָאָמוּר שֶׁל זֶה בָּזֶה (סנהדרין מ'):
16you must strike down the inhabitants of that city by the edge of the sword, destroying it along with all that is in it and its animals by the edge of the sword.		טזהַכֵּ֣ה תַכֶּ֗ה אֶת־יֽשְׁבֵ֛י הָעִ֥יר הַהִ֖וא לְפִי־חָ֑רֶב הַֽחֲרֵ֨ם אֹתָ֧הּ וְאֶת־כָּל־אֲשֶׁר־בָּ֛הּ וְאֶת־בְּהֶמְתָּ֖הּ לְפִי־חָֽרֶב:
הַכֵּה תַכֶּה - You must strike down. If you are unable to put them to death in the manner prescribed for them, kill them in some other way.		הַכֵּה תַכֶּה. אִם אֵינְךָ יָכוֹל לַהֲמִיתָם בַּמִּיתָה הַכְּתוּבָה בָּהֶם, הֲמִיתֵם בְּאַחֶרֶת (ספרי; בבא מציעא ל"א):
17You must gather all its spoils into the midst of its open square and completely burn the city and all its spoils in fire in honor of God, your God. It must be a heap of destruction forever, never to be rebuilt.		יזוְאֶת־כָּל־שְׁלָלָ֗הּ תִּקְבֹּץ֘ אֶל־תּ֣וֹךְ רְחֹבָהּ֒ וְשָֽׂרַפְתָּ֣ בָאֵ֗שׁ אֶת־הָעִ֤יר וְאֶת־כָּל־שְׁלָלָהּ֙ כָּלִ֔יל לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וְהָֽיְתָה֙ תֵּ֣ל עוֹלָ֔ם לֹ֥א תִבָּנֶ֖ה עֽוֹד:
לה' אֱלֹהֶיךָ - (lit.) To God, your God - i.e., for the honor of His Name and for His sake.		לה' אֱלֹהֶיךָ. לִשְׁמוֹ וּבִשְׁבִילוֹ:
18Nothing that is doomed to destruction may remain in your possession, so that God may turn from His fierce wrath and inspire others to treat you with compassion, be compassionate with you, and multiply you, as He swore to your forefathers—		יחוְלֹֽא־יִדְבַּ֧ק בְּיָֽדְךָ֛ מְא֖וּמָה מִן־הַחֵ֑רֶם לְמַ֩עַן֩ יָשׁ֨וּב יְהֹוָ֜ה מֵֽחֲר֣וֹן אַפּ֗וֹ וְנָֽתַן־לְךָ֤ רַֽחֲמִים֙ וְרִֽחַמְךָ֣ וְהִרְבֶּ֔ךָ כַּֽאֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ:
לְמַעַן יָשׁוּב ה' - So that God may turn. This refers back to: “you must strike down.” 14		לְמַעַן יָשׁוּב ה'. מוּסָב עַל "הַכֵּה תַכֶּה“:
מֵֽחֲרוֹן אַפּוֹ - From His fierce wrath. For whenever idolatry is practiced in the world, God displays anger in the world.		לְמַעַן יָשׁוּב ה' מֵֽחֲרוֹן אַפּוֹ. שֶׁכָּל זְמַן שֶׁעֲבוֹדָה זָרָה בָעוֹלָם חֲרוֹן אַף בָּעוֹלָם (ספרי):
19provided that you hearken to the voice of God, your God, by keeping all His commandments that I am commanding you today, in order that you may do that which is proper in the eyes of God, your God.		יטכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹר֙ אֶת־כָּל־מִצְו‍ֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לַֽעֲשׂוֹת֙ הַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:

Footnotes

ibid. v. 39.

Fourth Portion

Devarim (Deuteronomy) Chapter 14

1You are the children of God, your God. You must neither cut yourselves nor make a bald spot between your eyes for the dead.		אבָּנִ֣ים אַתֶּ֔ם לַֽיהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵֽינֵיכֶ֖ם לָמֵֽת:
לֹא תִתְגֹּֽדְדוּ - means: Do not make a cut or gash in your flesh in mourning for a dead person, in the manner that the Amorites do, because you are the children of the Omnipresent and must keep yourselves befittingly handsome, not with cut flesh or bald heads.		לֹא תִתְגֹּֽדְדוּ. לֹא תִתְּנוּ גְדִידָה וְשֶׂרֶט בִּבְשַׂרְכֶם עַל מֵת כְּדֶרֶךְ שֶׁהָאֱמוֹרִיִּים עוֹשִׂין, לְפִי שֶׁאַתֶּם בָּנָיו שֶׁל מָקוֹם וְאַתֶּם רְאוּיִין לִהְיוֹת נָאִים וְלֹא גְּדוּדִים וּמְקֹרָחִים:
בֵּין עֵֽינֵיכֶם - Between your eyes - i.e., near the forehead. Elsewhere, it says: “They must not make a bald spot on their heads,” 1 indicating that the entire head has the same law as the point between the eyes.		בֵּין עֵֽינֵיכֶם. אֵצֶל הַפַּדַּחַת, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (ויקרא כ"א) לֹא יִקְרְחֻה בְּרֹאשָׁם – לַעֲשׂוֹת כָּל הָרֹאשׁ כְּבֵין הָעֵינַיִם (ספרי):
2For you are a holy people to God, your God, and God has chosen you out of all the nations upon the earth to be His treasured people.		בכִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וּבְךָ֞ בָּחַ֣ר יְהֹוָ֗ה לִֽהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
כִּי עַם קָדוֹשׁ אַתָּה - For you are a holy people - referring to your inherent sanctity inherited from your forefathers, and beyond this, “God has chosen you.”		כִּי עַם קָדוֹשׁ אַתָּה. קְדֻשַּׁת עַצְמְךָ מֵאֲבוֹתֶיךָ, וְעוֹד ובך בחר ה':
3You must not eat any abomination.		גלֹ֥א תֹאכַ֖ל כָּל־תּֽוֹעֵבָֽה:
כָּל־תּֽוֹעֵבָֽה - Any abomination - refers to all that I have deemed abominable by virtue of its being produced by an act forbidden to you, even if it is not inherently forbidden, e.g., if one slit the ear of a firstborn animal with intention to slaughter it outside the Temple. This is something I deem abominable, as inflicting a blemish on consecrated animals is forbidden to you, as it is stated: “it must not have any blemish”; 2 although usually blemished firstborn animals may be eaten, Scripture teaches you here that one may not slaughter the animal and eat its meat through inflicting that blemish. Similarly, if one cooked meat with milk, this food is something that I deem abominable, as cooking such a mixture is forbidden to you, so Scripture here prohibits the one who cooked it to eat it, in addition to the usual prohibition against this mixture applicable to all.		כָּל־תּֽוֹעֵבָֽה. כָּל שֶׁתִּעַבְתִּי לְךָ, כְּגוֹן צָרַם אֹזֶן בְּכוֹר כְּדֵי לְשָׁחֳטוֹ בַמְּדִינָה הֲרֵי דָּבָר שֶׁתִּעַבְתִּי לְךָ, כָּל מוּם לֹא יִהְיֶה בּוֹ, בָּא וְלִמֵּד כָּאן שֶׁלֹּא יִשְׁחַט וְיֹאכַל עַל אוֹתוֹ הַמּוּם. בִּשֵּׁל בָּשָׂר בְּחָלָב הֲרֵי דָּבָר שֶׁתִּעַבְתִּי לְךָ, וְהִזְהִיר כָּאן עַל אֲכִילָתוֹ (חולין קי"ד):
4The following are the land-animals that you may eat: work-bulls, lambs, kids,		דזֹ֥את הַבְּהֵמָ֖ה אֲשֶׁ֣ר תֹּאכֵ֑לוּ שׁ֕וֹר שֵׂ֥ה כְשָׂבִ֖ים וְשֵׂ֥ה עִזִּֽים:
5deer, gazelle, fallow-deer, ibex, addax, bison, and wild sheep,		האַיָּ֥ל וּצְבִ֖י וְיַחְמ֑וּר וְאַקּ֥וֹ וְדִישֹׁ֖ן וּתְא֥וֹ וָזָֽמֶר:
זאת הבהמה, אַיָּל וּצְבִי וְיַחְמוּר - This is the animal [which you may eat…] the gazelle, and the deer, and the antelope. [Since the verse begins with “This is the animal (בְּהֵמָה) …” and then goes on to enumerate types of wild beasts (חַיָּה),] we learn that the category of wild beasts (חַיָּה) is included in the category of (בְּהֵמָה), [which usually refers only to domestic animals]. - [Sifrei ; Chul. 71a] We learn also that unclean domestic and wild animals are more numerous than clean [ones] since the less numerous are always enumerated. [Therefore, the clean animals are enumerated here.] - [Sifrei; Chul. 63a]		זאת הבהמה, אַיָּל וּצְבִי וְיַחְמוּר. לָמַדְנוּ שֶׁהַחַיָּה בִכְלַל בְּהֵמָה, וְלָמַדְנוּ שֶׁהַבְּהֵמָה וְחַיָּה טְמֵאָה מְרֻבָּה מִן הַטְּהוֹרָה, שֶׁבְּכָל מָקוֹם פּוֹרֵט אֶת הַמֻּעָט (ספרי; חולין י"ג):
וְאַקּוֹ - and the ibex. Heb. וְאַקּוֹ. This is rendered by Targum [Onkelos] as יַעִלָא, [like the Hebrew יָעֵל in the expression] יַעִלֵי סָלַע (Job 39:1). This is known as estainboc [in Old French, mountain goat].		וְאַקּוֹ. מְתֻרְגָּם יַעֲלָא (איוב ל"ט) "יַעֲלֵי סָלַע", הוּא אשטנב"וק:
וּתְאוֹ - and the bison. Heb. וּתְאוֹ.[Onkelos renders this:] וְתוּרְבָּלָא, [which is the equivalent of] תּוֹר הַיַעַר, “the ox of the forest,” for בָּאלָא means “forest” in the Aramaic language.		וּתְאוֹ. "תּוֹרְבָּלָא", תּוֹר הַיַּעַר, "בָּלָא" — יַעַר בִּלְשׁוֹן אֲרַמִּי:
6as well as every land-animal whose feet are not only partially cloven but completely split into two sub-feet, and that regurgitates its cud. You may eat a fetus inside such an animal.		ווְכָל־בְּהֵמָ֞ה מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֨סַע֙ שְׁתֵּ֣י פְרָס֔וֹת מַֽעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ:
מַפְרֶסֶת - means: split, as Onkelos translates it.		מַפְרֶסֶת. סְדוּקָה, כְּתַרְגּוּמוֹ:
פַּרְסָה - “plante” in Old French (“sole of the foot”).		פַּרְסָה. פלאנט"א:
וְשֹׁסַעַת - Completely split - means it is divided into two nails, for some feet are split above but not divided into two nails, and such a species is spiritually defiled.		וְשֹׁסַעַת. חֲלוּקָה בִשְׁתֵּי צִפָּרְנַיִם, שֶׁיֵּשׁ סְדוּקָה וְאֵינָהּ חֲלוּקָה בַּצִּפָּרְנַיִם, וְהִיא טְמֵאָה:
בַּבְּהֵמָה - Inside an animal. This implies: You may eat an entity found inside the animal. Our sages derived from here that a fetus becomes permitted to eat through the slaughter of its mother, and need not be slaughtered separately.		בַּבְּהֵמָה. מַשְׁמַע מַה שֶּׁנִּמְצָא בַבְּהֵמָה אֱכֹל, מִכָּאן אָמְרוּ שֶׁהַשְּׁלִיל נִתָּר בִּשְׁחִיטַת אִמּוֹ (חולין ס"ט):
7But you must not eat—of those that regurgitate the cud or have split feet—the cloven one, the camel, the hare, and the hyrax, for they regurgitate the cud but do not have completely cloven feet. Eating them renders you spiritually defiled.		זאַ֣ךְ אֶת־זֶ֞ה לֹ֤א תֹֽאכְלוּ֙ מִמַּֽעֲלֵ֣י הַגֵּרָ֔ה וּמִמַּפְרִיסֵ֥י הַפַּרְסָ֖ה הַשְּׁסוּעָ֑ה אֶת־הַ֠גָּמָ֠ל וְאֶת־הָֽאַרְנֶ֨בֶת וְאֶת־הַשָּׁפָ֜ן כִּי־מַֽעֲלֵ֧ה גֵרָ֣ה הֵ֗מָּה וּפַרְסָה֙ לֹ֣א הִפְרִ֔יסוּ טְמֵאִ֥ים הֵ֖ם לָכֶֽם:
הַשְּׁסוּעָה - The cloven one. This is a creature possessing two backs and two spinal cords. Our rabbis said: Why are these lists of forbidden species repeated here? The animals are repeated for the sake of the cloven one, and the birds for the sake of the ra’ah vulture, which are not mentioned in the Book of Leviticus.		הַשְּׁסוּעָה. בְּרִיָּה הִיא שֶׁיֵּשׁ לָהּ שְׁנֵי גַּבִּין וּשְׁתֵּי שִׁדְרָאוֹת (שם ס'); אָמְרוּ רַבּוֹתֵינוּ לָמָּה נִשְׁנוּ? בַּבְּהֵמוֹת מִפְּנֵי הַשְּׁסוּעָה וּבָעוֹפוֹת מִפְּנֵי הָרָאָה, שֶׁלֹּא נֶאֱמְרוּ בְּתּוֹרַת כֹּהֲנִים (שם ס"ג):
8And the pig, because it has cloven feet but does not regurgitate the cud. Eating it renders you spiritually defiled. You must not eat of their flesh; you must not touch their carcasses.		חוְאֶת־הַֽ֠חֲזִ֠יר כִּֽי־מַפְרִ֨יס פַּרְסָ֥ה הוּא֙ וְלֹ֣א גֵרָ֔ה טָמֵ֥א ה֖וּא לָכֶ֑ם מִבְּשָׂרָם֙ לֹ֣א תֹאכֵ֔לוּ וּבְנִבְלָתָ֖ם לֹ֥א תִגָּֽעוּ:
וּבְנִבְלָתָם לֹא תִגָּֽעוּ - You must not touch their carcasses. Our rabbis explained that this prohibition applies during the pilgrim festivals, as one is obligated to be in a state of ritual purity for the pilgrim festivals. I might think that this prohibition applies throughout the year; Scripture therefore states: “Say to the priests, the sons of Aaron… ‘No one may ritually defile himself on account of a corpse.’” 3 If regarding ritual defilement by a corpse, which is more stringent, only priests are forbidden and not a lay Israelite, all the more is this so regarding ritual defilement by a carcass, which is more lenient.		וּבְנִבְלָתָם לֹא תִגָּֽעוּ. רַבּוֹתֵינוּ פֵּרְשׁוּ — בָּרֶגֶל, שֶׁאָדָם חַיָּב לְטַהֵר אֶת עַצְמוֹ בָּרֶגֶל, יָכוֹל יִהְיוּ מֻזְהָרִים בְּכָל הַשָּׁנָה, תַּלְמוּד לוֹמָר "אֱמֹר אֶל הַכֹּהֲנִים וְגוֹ'", וּמַה טֻּמְאַת הַמֵּת חֲמוּרָה, הַכֹּהֲנִים מֻזְהָרִים וְאֵין יִשְׂרָאֵל מֻזְהָרִים, טֻמְאַת נְבֵלָה קַלָּה, לֹא כָּל שֶׁכֵּן:
9Among all creatures that live in the water, you may eat these: you may eat all that have fins and scales.		טאֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם כֹּ֧ל אֲשֶׁר־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת תֹּאכֵֽלוּ:
10But you must not eat whatever does not have fins and scales, for eating them renders you spiritually defiled.		יוְכֹ֨ל אֲשֶׁ֧ר אֵין־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת לֹ֣א תֹאכֵ֑לוּ טָמֵ֥א ה֖וּא לָכֶֽם:
11You may eat every bird that does not impart spiritual defilement.		יאכָּל־צִפּ֥וֹר טְהֹרָ֖ה תֹּאכֵֽלוּ:
כָּל־צִפּוֹר טְהֹרָה תֹּאכֵֽלוּ - Every bird that does not impart spiritual defilement. The additional word כָּל includes the bird used in the purification rite of the metzora and later released.		כָּל־צִפּוֹר טְהֹרָה תֹּאכֵֽלוּ. לְהַתִּיר מְשֻׁלַּחַת שֶׁבַּמְּצֹרָע (ספרי; קידושין נ"ז):
12These are those from which you must not eat: the griffon vulture, the bearded vulture, the osprey,		יבוְזֶ֕ה אֲשֶׁ֥ר לֹא־תֹֽאכְל֖וּ מֵהֶ֑ם הַנֶּ֥שֶׁר וְהַפֶּ֖רֶס וְהָֽעָזְנִיָּֽה:
וְזֶה אֲשֶׁר לֹא־תֹֽאכְלוּ מֵהֶם - These are those from which you must not eat. This is added to forbid the slaughtered bird used in that procedure.		וְזֶה אֲשֶׁר לֹא־תֹֽאכְלוּ מֵהֶם. לֶאֱסֹר אֶת הַשְּׁחוּטָה (שם):
13the various other species of vulture,		יגוְהָֽרָאָה֙ וְאֶת־הָ֣אַיָּ֔ה וְהַדַּיָּ֖ה לְמִינָֽהּ:
הראה והאיה - (lit.) The ra’ah, the ayah. The רָאָה, the אַיָּה, and the דַּיָּה are one and the same bird. Why is it called רָאָה? Because it has exceptional eyesight. Why did Scripture prohibit it using all its names? In order not to allow a contentious person the opportunity to argue that it is permitted – that is, so someone pronouncing it forbidden do so while calling it רָאָה and someone wishing to permit it reply, “This is called דַּיָּה or אַיָּה, and this Scripture did not forbid.” Scripture listed the spiritually defiled species of fowl individually, in order to teach us that there are more spiritually undefiled species of fowl than spiritually defiled ones, and therefore it lists the minority.		הראה והאיה. הִיא רָאָה הִיא אַיָּה הִיא דַיָּה, וְלָמָּה נִקְרָא שְׁמָהּ רָאָה? שֶׁרוֹאָה בְּיוֹתֵר, וְלָמָּה הִזְהִיר בְּכָל שְׁמוֹתֶיהָ? שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבַעַל דִּין לַחֲלֹק – שֶׁלֹּא יְהֵא הָאוֹסְרָהּ קוֹרֵא אוֹתָהּ רָאָה, וְהַבָּא לְהַתִּיר אוֹמֵר זוֹ דַּיָּה שְׁמָהּ אוֹ אַיָּה שְׁמָהּ, וְזוֹ לֹא אָסַר הַכָּתוּב. וּבָעוֹפוֹת פֵּרֵט לְךָ הַטְּמֵאִים לְלַמֵּד שֶׁהָעוֹפוֹת הַטְּהוֹרִים מְרֻבִּים עַל הַטְּמֵאִים, לְפִיכָךְ פֵּרֵט אֶת הַמֻּעָט (חולין ס"ג):
14every type of species of crow,		ידוְאֵ֥ת כָּל־עֹרֵ֖ב לְמִינֽוֹ:
15the ostrich, the cuckoo, the gull, the various species of sparrow hawk,		טווְאֵת֙ בַּ֣ת הַיַּֽעֲנָ֔ה וְאֶת־הַתַּחְמָ֖ס וְאֶת־הַשָּׁ֑חַף וְאֶת־הַנֵּ֖ץ לְמִינֵֽהוּ:
16the screech owl, the barn owl, the bat,		טזאֶת־הַכּ֥וֹס וְאֶת־הַיַּנְשׁ֖וּף וְהַתִּנְשָֽׁמֶת:
התנשמת - The bat. “Calve soriz” in Old French.		התנשמת. קלב"א שורי"ץ:
17the pelican, the magpie, the cormorant,		יזוְהַקָּאָ֥ת וְאֶת־הָֽרָחָ֖מָה וְאֶת־הַשָּׁלָֽךְ:
שלך - Cormorant - which draws up (שׁוֹלֶה) fish from the sea.		שלך. הַשּׁוֹלֶה דָּגִים מִן הַיָּם (שם):
18the stork, the various species of heron, the hoopoe, and the atalef.		יחוְהַ֣חֲסִידָ֔ה וְהָֽאֲנָפָ֖ה לְמִינָ֑הּ וְהַדּֽוּכִיפַ֖ת וְהָֽעֲטַלֵּֽף:
דוכיפת - Hoopoe. This is a wild hen, known as “herupe” in Old French, whose comb appears doubled over.		דוכיפת. הוּא תַּרְנְגוֹל הַבָּר, וּבְלַעַז הרו"פא, וְכַרְבָּלְתּוֹ כְפוּלָה (גיט' ס"ח):
19Every crawling creature that flies renders you spiritually defiled if eaten; they may not be eaten.		יטוְכֹל֙ שֶׁ֣רֶץ הָע֔וֹף טָמֵ֥א ה֖וּא לָכֶ֑ם לֹ֖א יֵֽאָכֵֽלוּ:
שֶׁרֶץ הָעוֹף - Crawling creature that flies. These are low creatures that move along the earth. Flying creatures such as flies, hornets, and forbidden species of grasshopper are therefore termed שֶׁרֶץ.		שֶׁרֶץ הָעוֹף. הֵם הַנְּמוּכִים, הָרוֹחֲשִׁים עַל הָאָרֶץ. זְבוּבִין וּצְרָעִים וַחֲגָבִים טְמֵאִים קְרוּיִים שֶׁרֶץ:
20You may eat only fowl that do not render you spiritually defiled.		ככָּל־ע֥וֹף טָה֖וֹר תֹּאכֵֽלוּ:
כָּל־עוֹף טָהוֹר תֹּאכֵֽלוּ - You may eat fowl that do not render you spiritually defiled - but not that which does render you spiritually defiled. Scripture thus adds an active commandment to the passive commandment stated earlier. Similarly, regarding animals, it says: אֹתָהּ תֹּאכֵלוּ (lit.) “it you may eat,” 4 implying “but not a spiritually defiled animal,” and a prohibition derived from a positive statement has the status of an active commandment. Thus, one who eats such meat transgresses both an active and a passive commandment.		כָּל־עוֹף טָהוֹר תֹּאכֵֽלוּ. וְלֹא אֶת הַטָּמֵא, בָּא לִתֵּן עֲשֵׂה עַל לֹא תַעֲשֶׂה; וְכֵן בַּבְּהֵמָה "אֹתָהּ תֹּאכֵלוּ", וְלֹא בְהֵמָה טְמֵאָה, וְלָאו הַבָּא מִכְּלַל עֲשֵׂה עֲשֵׂה, לַעֲבֹר עֲלֵיהֶם בַּעֲשֵׂה וְלֹא תַעֲשֶׂה:
21You must not eat any carcass. You may give it to the resident alien, who is in your cities, so that he may eat it, or you may sell it to a non-Jew, for you are a holy people to God, your God. You must not cook a young animal in its mother’s milk.		כאלֹא־תֹֽאכְל֣וּ כָל־נְ֠בֵלָ֠ה לַגֵּ֨ר אֲשֶׁר־בִּשְׁעָרֶ֜יךָ תִּתְּנֶ֣נָּה וַֽאֲכָלָ֗הּ א֤וֹ מָכֹר֙ לְנָכְרִ֔י כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ - To the resident alien who is in your cities - i.e., a foreigner, i.e., a non-Jew, who may reside in the Land of Israel because he has undertaken not to worship idols, yet he may still eat carcasses.		לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ. גֵּר תּוֹשָׁב שֶׁקִּבֵּל עָלָיו שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה וְאוֹכֵל נְבֵלוֹת (ספרי):
כִּי עַם קָדוֹשׁ אַתָּה לה' - For you are a holy people to God. Sanctify yourself by voluntarily abstaining from what is permitted to you as a safeguard against actual transgression. Things that are permitted, but others treat them as if they were forbidden for this reason – do not treat them as permitted in their presence.		כִּי עַם קָדוֹשׁ אַתָּה לה'. קַדֵּשׁ אֶת עַצְמְךָ בַּמֻּתָּר לְךָ – דְּבָרִים הַמֻּתָּרִים וַאֲחֵרִים נוֹהֲגִים בָּהֶם אִסּוּר, אַל תַּתִּירֵם בִּפְנֵיהֶם (שם):
לֹא־תְבַשֵּׁל גְּדִי - You must not cook a young animal. This is stated three times in the Torah – to exclude wild animals, fowl, and impure species of animal from the prohibition.		לֹא־תְבַשֵּׁל גְּדִי. שָׁלוֹשׁ פְּעָמִים, פְּרָט לְחַיָּה וּלְעוֹפוֹת וְלִבְהֵמָה טְמֵאָה (חולין קי"ג):

Footnotes

Fifth Portion

Devarim (Deuteronomy) Chapter 14

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

Footnotes

2 Kings 19:26.

Numbers 18:26.

ibid. v. 31.

Pe’ah 8:5.

Deuteronomy 26:12-15.

Sixth Portion

Devarim (Deuteronomy) Chapter 15

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

Footnotes

ibid. 22:2.

Kidushin 17a.

Exodus 21:5-6.

Seventh Portion

Devarim (Deuteronomy) Chapter 15

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

Devarim (Deuteronomy) Chapter 16

1Safeguard the month of ripening. You must offer up the Passover offering to God, your God, because God, your God, took you out of Egypt in the month of ripening, at night.		אשָׁמוֹר֙ אֶת־חֹ֣דֶשׁ הָֽאָבִ֔יב וְעָשִׂ֣יתָ פֶּ֔סַח לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּ֞י בְּחֹ֣דֶשׁ הָֽאָבִ֗יב הוֹצִ֨יאֲךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ מִמִּצְרַ֖יִם לָֽיְלָה:
שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב - Safeguard the month of ripening - i.e., before it arrives, ensure that it will be capable of producing ripe barley, in order that you be able to offer up the omer grain-offering during that month, and if not, make the year a leap year.		שָׁמוֹר אֶת־חֹדֶשׁ הָֽאָבִיב. מִקֹּדֶם בּוֹאוֹ שְׁמֹר שֶׁיְּהֵא רָאוּי לְאָבִיב – לְהַקְרִיב בּוֹ אֶת מִנְחַת הָעֹמֶר, וְאִם לָאו עַבֵּר אֶת הַשָּׁנָה (עי' סנהדרין י"א):
מִמִּצְרַיִם לָֽיְלָה - Of Egypt at night. But did they not leave during the daytime, as it says: “On the day following the Passover sacrifice, the Israelites left…”? 5 This is only stated because Pharaoh gave them permission to leave at night, as it says: “He called out for Moses and Aaron in the night….” 6		מִמִּצְרַיִם לָֽיְלָה. וַהֲלֹא בַּיּוֹם יָצְאוּ שֶׁנֶּאֱמַר (במדבר ל"ג) מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְנֵי יִשְׂרָאֵל וְגוֹ'? אֶלָּא לְפִי שֶׁבַּלַּיְלָה נָתַן לָהֶם פַּרְעֹה רְשׁוּת לָצֵאת, שֶׁנֶּאֱמַר (שמות י"ב) וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה וְגוֹ' (בראשית ט'):
2You must slaughter the Passover sacrifice to God, your God, from the flock, and a peace-offering of cattle, in the place to which God will choose to attach His Name.		בוְזָבַ֥חְתָּ פֶּ֛סַח לַֽיהֹוָ֥ה אֱלֹהֶ֖יךָ צֹ֣אן וּבָקָ֑ר בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחַ֣ר יְהֹוָ֔ה לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם:
וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן - You must slaughter the Passover sacrifice to God, your God, from the flock - as it says: “you may take it from the sheep or from the goats.” 7		וְזָבַחְתָּ פֶּסַח לה' אֱלֹהֶיךָ צֹאן. שֶׁנֶּאֱמַר (שמות י"ב) מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:
וּבָקָר - And cattle - you must sacrifice as a festival offering (חֲגִיגָה), meaning that if a large group is registered for the Passover sacrifice, they should bring a festival offering along with it and eat it first, so that the Passover sacrifice be eaten in a state of satiety. Our sages also derived many other laws from this verse.		וּבָקָר. תִּזְבַּח לַחֲגִיגָה, שֶׁאִם נִמְנוּ עַל הַפֶּסַח חֲבוּרָה מְרֻבָּה, מְבִיאִים עִמּוֹ חֲגִיגָה כְּדֵי שֶׁיְּהֵא נֶאֱכָל עַל הַשֹּׂבַע (פסחים ס"ט); וְעוֹד לָמְדוּ רַבּוֹתֵינוּ דְּבָרִים הַרְבֵּה מִפָּסוּק זֶה:
3You must not eat it with leavened bread. For seven days thereafter you must eat matzos, the bread of affliction, because you went out of Egypt hastily, in order that you remember the day when you went out of Egypt all the days of your life.		גלֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָ֥יו מַצּ֖וֹת לֶ֣חֶם עֹ֑נִי כִּ֣י בְחִפָּז֗וֹן יָצָ֨אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לְמַ֣עַן תִּזְכֹּ֗ר אֶת־י֤וֹם צֵֽאתְךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ:
לֶחֶם עֹנִי - The bread of affliction - i.e., bread that reminds you of the affliction they suffered in Egypt.		לֶחֶם עֹנִי. לֶחֶם שֶׁמַּזְכִּיר אֶת הָעֹנִי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם (ספרי):
כִּי בְחִפָּזוֹן יָצָאתָ - Because you went out hastily - and the dough did not have time to rise, and this will serve to remind you of that event. The haste was not yours but the Egyptians’, as it says: “The Egyptians urged the people on, hurrying them out of the land.” 8		כִּי בְחִפָּזוֹן יָצָאתָ. וְלֹא הִסְפִּיק בָּצֵק לְהַחֲמִיץ וְזֶה יִהְיֶה לְךָ לְזִכָּרוֹן; וְחִפָּזוֹן לֹא שֶׁלְּךָ הָיָה אֶלָּא שֶׁל מִצְרַיִם, שֶׁכֵּן הוּא אוֹמֵר "וַתֶּחֱזַק מִצְרַיִם עַל הָעָם וְגוֹ'" (ספרי):
לְמַעַן תִּזְכֹּר - In order that you remember - through eating the Passover sacrifice and the matzah – “the day you left.”		לְמַעַן תִּזְכֹּר. עַל יְדֵי אֲכִילַת הַפֶּסַח וְהַמַּצָּה את יום צאתך:
4No leavening agents of yours may be seen throughout your domain for seven days. None of the meat that you must slaughter in the afternoon of the preceding day may remain overnight until the morning.		דוְלֹא־יֵֽרָאֶ֨ה לְךָ֥ שְׂאֹ֛ר בְּכָל־גְּבֻֽלְךָ֖ שִׁבְעַ֣ת יָמִ֑ים וְלֹֽא־יָלִ֣ין מִן־הַבָּשָׂ֗ר אֲשֶׁ֨ר תִּזְבַּ֥ח בָּעֶ֛רֶב בַּיּ֥וֹם הָֽרִאשׁ֖וֹן לַבֹּֽקֶר:
וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָֽרִאשׁוֹן לַבֹּֽקֶר - None of the meat that you must slaughter in the afternoon of the (lit.) first day may remain overnight until the morning. This is a prohibition not to leave over meat from the Passover sacrifice of later generations, for previously it had only been stated regarding the Passover sacrifice brought in Egypt. יוֹם הָרִאשׁוֹן stated here refers to 14 Nisan, the day before Passover, as you find such usage elsewhere: אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם “but on the previous day you must clear your houses of leavening agents.” 9 Because Scripture had finished discussing the Passover sacrifice and began in v. 3 to speak about the laws of the seven days of the festival, saying: “for seven days thereafter you must eat matzos,” “no leavening agents of yours may be seen throughout your domain for seven days,” it was necessary to specify about which sacrifice it is prohibiting, for had it written only: וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר “none of the meat that you must slaughter in the afternoon may remain overnight until the morning,” I would have said that peace-offerings slaughtered anytime during the seven days may not be left over until morning, and thus may only be eaten during that day and night. Therefore Scripture writes: בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן “in the afternoon of the previous day,” i.e., regarding the Passover sacrifice alone. Another explanation: Scripture is discussing the festival offering brought on 14 Nisan, and teaches us that, unlike the Passover sacrifice, it may be eaten for two days. Thus הָרִאשׁוֹן “the first day” stated here refers to the first day of the festival, and this is the meaning of the verse: The festival offering that you sacrifice in the afternoon may not remain overnight from the first day of the festival until the morning of the second day (16 Nisan), but must be eaten on the 14th and 15th. So it is taught in Tractate Pesachim. 10		וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָֽרִאשׁוֹן לַבֹּֽקֶר. אַזְהָרָה לַמּוֹתִיר בְּפֶסַח דּוֹרוֹת, לְפִי שֶׁלֹּא נֶאֱמַר אֶלָּא בְּפֶסַח מִצְרַיִם; וְיוֹם רִאשׁוֹן הָאָמוּר כָּאן הוּא י"ד בְּנִיסָן, כְּמָה דְּאַתְּ אָמַר "אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׂאוֹר מִבָּתֵּיכֶם" (שמות י"ב); וּלְפִי שֶׁנִּסְתַּלֵּק הַכָּתוּב מֵעִנְיָנוֹ שֶׁל פֶּסַח וְהִתְחִיל לְדַבֵּר בְּחֻקּוֹת שִׁבְעַת יָמִים, כְּגוֹן שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת, וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ, הֻצְרַךְ לְפָרֵשׁ בְּאֵיזוֹ זְבִיחָה הוּא מַזְהִיר, שֶׁאִם כָּתַב וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר הָיִיתִי אוֹמֵר שְׁלָמִים הַנִּשְׁחָטִים כָּל שִׁבְעָה כֻּלָּן בְּבַל תּוֹתִירוּ וְאֵינָן נֶאֱכָלִין אֶלָּא לְיוֹם וָלַיְלָה, לְכָךְ כָּתַב בערב ביום הראשון. דָּבָר אַחֵר בַּחֲגִיגַת י"ד הַכָּתוּב מְדַבֵּר, וְלִמֵּד עָלֶיהָ שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים, וְהָרִאשׁוֹן הָאָמוּר כָּאן בְּיוֹם טוֹב הָרִאשׁוֹן הַכָּתוּב מְדַבֵּר, וְכֵן מַשְׁמָעוּת הַמִּקְרָא – בְּשַׂר חֲגִיגָה אֲשֶׁר תִּזְבַּח בָּעֶרֶב לֹא יָלִין בְּיֹ"טֹ הָרִאשׁוֹן עַד בָּקְרוֹ שֶׁל שֵׁנִי, אֲבָל נֶאֱכֶלֶת הִיא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָׁה עָשָׂר, וְכָךְ הִיא שְׁנוּיָה בְמַסֶּכֶת פְּסָחִים (דף ע"א):
5You must not offer up the Passover offering within any of the other cities that God, your God, is giving you.		הלֹ֥א תוּכַ֖ל לִזְבֹּ֣חַ אֶת־הַפָּ֑סַח בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
6Rather, you must slaughter the Passover offering in the place to which God, your God, will choose to attach His Name, in the afternoon. You must eat it after the sun sets and burn it in the morning, the anniversary of the appointed time that God fixed for your departure from Egypt.		וכִּי אִם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לְשַׁכֵּ֣ן שְׁמ֔וֹ שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח בָּעָ֑רֶב כְּב֣וֹא הַשֶּׁ֔מֶשׁ מוֹעֵ֖ד צֵֽאתְךָ֥ מִמִּצְרָֽיִם:
בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵֽאתְךָ מִמִּצְרָֽיִם - In the afternoon, after the sun sets, the time of your departure from Egypt. Three different times are stated here: בָּעֶרֶב “in the afternoon,” i.e., from six seasonal hours onwards – slaughter it; and כְּבוֹא הַשֶּׁמֶשׁ “after the sun sets” – eat it; and מוֹעֵד צֵאתְךָ “at the time of your departure from Egypt,” i.e., in the morning – you will later burn it, i.e., it has become “leftover” and must be taken out to the place designated for burning disqualified sacrifices.		בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵֽאתְךָ מִמִּצְרָֽיִם. הֲרֵי שְׁלֹשָׁה זְמַנִּים חֲלוּקִים, בָּעֶרֶב מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה זָבְחֵהוּ, וּכְבֹא הַשֶּׁמֶשׁ תֹּאכְלֵהוּ, וּמוֹעֵד צֵאתְךָ אַתָּה שׂוֹרְפֵהוּ, כְּלוֹמַר נַעֲשֶׂה נוֹתָר וְיֵצֵא לְבֵית הַשְּׂרֵפָה (ספרי; ברכות ט'):
7You must roast the Passover offering and eat it in the place that God, your God, will choose. You may leave and go home in the morning.		זוּבִשַּׁלְתָּ֙ וְאָ֣כַלְתָּ֔ בַּמָּק֕וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ וּפָנִ֣יתָ בַבֹּ֔קֶר וְהָֽלַכְתָּ֖ לְאֹֽהָלֶֽיךָ:
וּבִשַּׁלְתָּ - (lit.) You must cook. This means roasted by fire, which is also termed בִּשּׁוּל “cooking.”		וּבִשַּׁלְתָּ. זֶהוּ צְלִי אֵשׁ, שֶׁאַף הוּא קָרוּי בִּשּׁוּל:
וּפָנִיתָ בַבֹּקֶר - You may leave in the morning - i.e., on the morning of the second day. This teaches us that one is required to stay overnight in Jerusalem on the night after the festival.		וּפָנִיתָ בַבֹּקֶר. לְבָקְרוֹ שֶׁל שֵׁנִי, מְלַמֵּד שֶׁטָּעוּן לִינָה לֵיל שֶׁל מוֹצָאֵי י"ט (ספרי; פסחים צ"ה; חגיגה י"ז):
8You must eat matzos for six days. On the seventh day there must be a restriction of activity in honor of God, your God: you must not do any work on it.		חשֵׁ֥שֶׁת יָמִ֖ים תֹּאכַ֣ל מַצּ֑וֹת וּבַיּ֣וֹם הַשְּׁבִיעִ֗י עֲצֶ֨רֶת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ לֹ֥א תַֽעֲשֶׂ֖ה מְלָאכָֽה:
שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת - You must eat matzos for six days - but elsewhere it says: “for seven days you must eat matzos.” 11 The explanation is: For seven days you may eat from the old grain, but only six of those days from the new. Another explanation: It teaches us that eating matzah on the seventh day of Passover is not obligatory. And from here you also learn that the same applies to the other six days, for the seventh day was included in the general statement, but was removed from that general statement to teach us that eating matzah on this day is only optional, not obligatory. Furthermore, it was not removed only to teach this regarding itself, but also to apply the teaching that applies to it to the entire general statement, as follows: Just as eating matzah on the seventh day is optional, so is it also optional on all the other days. The exception is the first night, for Scripture made eating it this night an obligation, as it says: “on the night following the 14th day of the month you must eat matzos.” 12		שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת. וּבְמָקוֹם אַחֵר (שמות י"ב) הוּא אוֹמֵר "שִׁבְעַת יָמִים"? שִׁבְעָה מִן הַיָּשָׁן וְשִׁשָּׁה מִן הֶחָדָשׁ (ספרי; מנחות ס"ו); דָּבָר אַחֵר — לִמֵּד עַל אֲכִילַת מַצָּה בַּשְּׁבִיעִי שֶׁאֵינָהּ חוֹבָה, וּמִכָּאן אַתָּה לָמֵד לְשֵׁשֶׁת יָמִים, שֶׁהֲרֵי שְׁבִיעִי בִּכְלָל הָיָה וְיָצָא מִן הַכְּלָל לְלַמֵּד שֶׁאֵין אֲכִילַת מַצָּה בּוֹ חוֹבָה אֶלָּא רְשׁוּת, וְלֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא, מַה שְּׁבִיעִי רְשׁוּת אַף כֻּלָּם רְשׁוּת, חוּץ מִלַּיְלָה הָרִאשׁוֹן שֶׁהַכָּתוּב קְבָעוֹ חוֹבָה, שֶׁנֶּאֱמַר (שמות י"ב) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת" (מכילתא; פסחים ק"כ):
עֲצֶרֶת לה' אֱלֹהֶיךָ - A restriction in honor of God, your God - i.e., restrict yourself from doing work. Another explanation: עֲצֶרֶת means a gathering for eating and drinking, related to: נַעְצְרָה נָּא אוֹתָךְ “Please let us invite you in and prepare a kid goat for you.” 13		עֲצֶרֶת לה' אֱלֹהֶיךָ. עֲצֹר עַצְמְךָ מִן הַמְּלָאכָה; דָּבָר אַחֵר — כְּנוּפְיָא שֶׁל מַאֲכָל וּמִשְׁתֶּה, לְשׁוֹן "נַעְצְרָה נָּא אוֹתָךְ" (שופטים י"ג):
9You must count seven weeks for yourself. You must begin to count seven weeks from the first time the sickle may be put to the standing crop of grain to harvest it.		טשִׁבְעָ֥ה שָֽׁבֻעֹ֖ת תִּסְפָּר־לָ֑ךְ מֵֽהָחֵ֤ל חֶרְמֵשׁ֙ בַּקָּמָ֔ה תָּחֵ֣ל לִסְפֹּ֔ר שִׁבְעָ֖ה שָֽׁבֻעֽוֹת:
מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה - From the first time the sickle may be put to the standing crop - i.e., from when the omer has been harvested, which is the beginning of the harvest.		מֵֽהָחֵל חֶרְמֵשׁ בַּקָּמָה. מִשֶּׁנִּקְצַר הָעֹמֶר שֶׁהוּא רֵאשִׁית הַקָּצִיר (עי' ספרי; מנחות ע"א):
10You must observe the festival of Shavu’ot in honor of God, your God. The extent of your generosity in observing this festival should be in accordance with the abundance with which God, your God, will have blessed you.		יוְעָשִׂ֜יתָ חַ֤ג שָֽׁבֻעוֹת֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ מִסַּ֛ת נִדְבַ֥ת יָֽדְךָ֖ אֲשֶׁ֣ר תִּתֵּ֑ן כַּֽאֲשֶׁ֥ר יְבָֽרֶכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
מִסַּת נִדְבַת יָֽדְךָ - The extent of your generosity - i.e., as much as your generosity is able; wholly in accordance with the blessing you have received, bring additional peace-offerings to rejoice, and invite guests to eat.		מִסַּת נִדְבַת יָֽדְךָ. דֵּי נִדְבַת יָדְךָ, הַכֹּל לְפִי הַבְּרָכָה הָבֵא שַׁלְמֵי שִׂמְחָה וְקַדֵּשׁ קְרוּאִים לֶאֱכֹל:
11You must rejoice before God, your God—you, your son, your daughter, your bondman, and your bondwoman, the Levite from your city, the convert, the orphan, and the widow who are among you—in the place to which God, your God, will choose to attach His Name.		יאוְשָֽׂמַחְתָּ֞ לִפְנֵ֣י \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ אַתָּ֨ה וּבִנְךָ֣ וּבִתֶּ֘ךָ֘ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֒ךָ֒ וְהַלֵּוִי֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֣ר בְּקִרְבֶּ֑ךָ בַּמָּק֗וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם:
לוי גר יתום ואלמנה - The Levite, the convert, the orphan, and the widow. Four of Mine, corresponding to four of yours: – “your son, your daughter, your bondman, and your bondwoman.” If you gladden “My” four, I will gladden “your” four.		לוי גר יתום ואלמנה. אַרְבָּעָה שֶׁלִּי כְּנֶגֶד אַרְבָּעָה שֶׁלְּךָ – בנך ובתך ועבדך ואמתך, אִם אַתָּה מְשַׂמֵּחַ אֶת שֶׁלִּי אֲנִי מְשַׂמֵּחַ אֶת שֶׁלְּךָ:
12You must recall that you were a slave in Egypt and you must safeguard these rules by studying the Torah’s instructions regarding how to perform them, and do them.		יבוְזָ֣כַרְתָּ֔ כִּי־עֶ֥בֶד הָיִ֖יתָ בְּמִצְרָ֑יִם וְשָֽׁמַרְתָּ֣ וְעָשִׂ֔יתָ אֶת־הַֽחֻקִּ֖ים הָאֵֽלֶּה:
וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו' - You must recall that you were a slave…. i.e., I redeemed you for this purpose, that you safeguard and perform these rules.		וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ וגו'. עַל מְנָת כֵּן פְּדִיתִיךָ, שֶׁתִּשְׁמֹר וְתַעֲשֶׂה אֶת הַחֻקִּים הָאֵלֶּה:
13You must observe for yourself the festival of Sukot for seven days when you gather the produce from your threshing floor and your vat.		יגחַ֧ג הַסֻּכֹּ֛ת תַּֽעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ:
בְּאָסְפְּךָ - When you gather - i.e., at the time of ingathering, when you bring the summer produce into the house. Another explanation of בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ: It teaches us that one must make the sukah roof from waste material left in the threshing-floor and the vat.		בְּאָסְפְּךָ. בִּזְמַן הָאָסִיף שֶׁאַתָּה מַכְנִיס לַבַּיִת פֵּרוֹת הַקַּיִץ; דָּבָר אַחֵר — באספך מגרנך ומיקבך, לִמֵּד שֶׁמְּסַכְּכִין אֶת הַסֻּכָּה בִּפְסֹלֶת גֹּרֶן וְיֶקֶב (ראש השנה י"ג; סוכה י"ב):
14You must rejoice in your festival—you, your son, your daughter, your bondman, and your bondwoman, the Levite, the convert, the orphan, and the widow who are from your city.		ידוְשָֽׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָֽאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ:
15You must celebrate the festival in honor of God, your God, for seven days in the place that God will choose, because God, your God, will bless you in all your produce and in all the work of your hands, and you will be only happy.		טושִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה כִּ֣י יְבָֽרֶכְךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַֽעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ:
וְהָיִיתָ אַךְ שָׂמֵֽחַ - And you will be only happy. According to its simple sense, this does not denote a command, but a promise. However, according to its Talmudic interpretation, our sages derived from here that the obligation of rejoicing also extends to the last night of the festival, the night of Shemini Atzeret.		וְהָיִיתָ אַךְ שָׂמֵֽחַ. לְפִי פְשׁוּטוֹ אֵין זֶה לְשׁוֹן צִוּוּי אֶלָּא לְשׁוֹן הַבְטָחָה, וּלְפִי תַלְמוּדוֹ לָמְדוּ מִכָּאן לְרַבּוֹת לֵילֵי יוֹם טוֹב הָאַחֲרוֹן לְשִׂמְחָה (שם מ"ח):
16Every one of your males must appear before God, your God, in the place He will choose three times a year: on the festival of matzos; on the festival of Shavu’ot; and on the festival of Sukot. He must not appear before God empty-handed.		טזשָׁל֣וֹשׁ פְּעָמִ֣ים \| בַּשָּׁנָ֡ה יֵֽרָאֶה֩ כָל־זְכ֨וּרְךָ֜ אֶת־פְּנֵ֣י \| יְהֹוָ֣ה אֱלֹהֶ֗יךָ בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחָ֔ר בְּחַ֧ג הַמַּצּ֛וֹת וּבְחַ֥ג הַשָּֽׁבֻע֖וֹת וּבְחַ֣ג הַסֻּכּ֑וֹת וְלֹ֧א יֵֽרָאֶ֛ה אֶת־פְּנֵ֥י יְהֹוָ֖ה רֵיקָֽם:
וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם - He must not appear before God empty-handed - but bring ascent-offerings “for appearance” (רְאִיָּה) and peace-offerings as festival sacrifices (חֲגִיגָה).		וְלֹא יֵֽרָאֶה אֶת־פְּנֵי ה' רֵיקָֽם. אֶלָּא הָבֵא עוֹלוֹת רְאִיָּה וְשַׁלְמֵי חֲגִיגָה:
17Every man must bring as many offerings as he can afford, in accordance with the blessing of God, your God, that He has given you.”		יזאִ֖ישׁ כְּמַתְּנַ֣ת יָד֑וֹ כְּבִרְכַּ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר נָֽתַן־לָֽךְ:
אִישׁ כְּמַתְּנַת יָדוֹ - Every man as many as he can afford - i.e., he who has many eaters, i.e., a large party of family and guests, and many possessions must bring many ascent-offerings and many peace-offerings. End of parashat Re’eh		אִישׁ כְּמַתְּנַת יָדוֹ. מִי שֶׁיֵּשׁ לוֹ אוֹכְלִין הַרְבֵּה וּנְכָסִים מְרֻבִּין יָבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מְרֻבִּים (ספרי; חגיגה ח'):

Footnotes

Bechorot 25a.

Pesachim 71b.

Maftir Portion

Devarim (Deuteronomy) Chapter 16

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

Haftarah

Yeshayahu (Isaiah) Chapter 54

11O poor tempestuous one, who was not consoled, behold I will set your stones with carbuncle, and I will lay your foundations with sapphires.		יאעֲנִיָּ֥ה סֹֽעֲרָ֖ה לֹ֣א נֻחָ֑מָה הִנֵּ֨ה אָנֹכִ֜י מַרְבִּ֚יץ בַּפּוּךְ֙ אֲבָנַ֔יִךְ וִֽיסַדְתִּ֖יךְ בַּסַּפִּירִֽים:
tempestuous one. whose heart storms with many troubles.		סוערה. שלבה סוער ברובי צרות:
I will set with carbuncle. I pave your floor with carbuncle stones.		מרביץ בפוך. רוצף רצפתך מאבני נופך:
12And I will make your windows of jasper and your gates of carbuncle stones, and all your border of precious stones.		יבוְשַׂמְתִּ֚י כַּֽדְכֹד֙ שִׁמְשֹׁתַ֔יִךְ וּשְׁעָרַ֖יִךְ לְאַבְנֵ֣י אֶקְדָּ֑ח וְכָל־גְּבוּלֵ֖ךְ לְאַבְנֵי־חֵֽפֶץ:
jasper. Heb. כַּדְכֹד, a kind of precious stone.		כדכד. מין אבן טובה:
your windows. Jonathan renders: your woodwork, and Menahem associated it with (Dan. 7:10): “ministered to Him (יְשַׁמְּשׁוּנֵהּ).” (Menahem, apparently renders: your utensils, i.e., the vessels that serve you.) And some interpret it as an expression of a sun (שֶׁמֶשׁ), windows through which the sun shines, and they make opposite it a barrier of kinds of colored glass for beauty, and Midrash Psalms interprets שִׁמְשׁוֹתַיִךְ as well as שֶׁמֶשׁ וּמָגֵן (Ps. 84:12) as “the pinnacles of the wall.”		שמשותיך. י"ת אמך ומנחם חברו עם ישמשוניה ויש פותרין ל' שמש חלונות שחמה זורחת בהן ועושין כנגדו מחיצה במיני זכוכית צבעים לנוי ומדרש תהלים פותר שמשותיך ושמש ומגן (תהילים פ״ד:י״ב) שיני החומה:
of carbuncle stones. Heb. אֶקְדָּח. Jonathan renders: of gomer stones. Gumrin is the Aramaic translation of גֶּחָלִים, coals. He interprets אֶקְדָּח as an expression similar to (supra 50:11) “who kindle (קֹדְחֵי) fire,” and they are a type of stones that burn like torches and that is the carbuncle (karbokle in O.F.), an expression of a coal. Others interpret it as an expression of a drill, i. e., huge stones of which the entire opening of the doorway is drilled, and the doorposts, the threshold, and the lintel are all hewn from the stone.		לאבני אקדח. י"ת לאבני גמר גומרין תרגום גחלים פתר אקדח לשון קדחי אש והם מין אבנים טובות בוערות כלפידי' והוא קרבונקל"א לשון גחלת ויש פותרין ל' מקדח אבנים גדולות שכל חלל הפתח קדוח בתוכו והמזוזות והמפתן והסף כולן מתוך האבן הם:
of precious stones. Desirable stones [from Jonathan].		לאבני חפץ. לאבני צרוך:
13And all your children shall be disciples of the Lord, and your children's peace shall increase.		יגוְכָל־בָּנַ֖יִךְ לִמּוּדֵ֣י יְהֹוָ֑ה וְרַ֖ב שְׁל֥וֹם בָּנָֽיִךְ:
14With righteousness shall you be established, go far away from oppression, for you shall not fear, and from ruin, for it will not come near you.		ידבִּצְדָקָ֖ה תִּכּוֹנָ֑נִי רַֽחֲקִ֚י מֵעֹ֙שֶׁק֙ כִּי־לֹ֣א תִירָ֔אִי וּמִ֨מְּחִתָּ֔ה כִּ֥י לֹֽא־תִקְרַ֖ב אֵלָֽיִךְ:
go far away from oppression. [Although grammatically this is the imperative, here it is the future,] like (supra 52:2) “Shake yourself from the dust.” You will be far away from those who oppress you.		רחקי מעושק. כמו (לעיל נב) התנערי מעפר תרחקי מן העושקי' אותך:
[go far away from oppression. You will stay far from oppressing other peoples in the manner the wicked do, that they accumulate money through robbery, but you will not need to rob, for you will not fear poverty or straits, or ruin, for it shall neither come nor shall it approach you. [Abarbanel]]		רחקי מעושק. תרחק מלעשוק בני אדם כדרך שעושים רשעים שאוספי' ממון מגזל אבל אתם לא תצרכו לגזול כי לא תיראו מדלות ועניות וממחתה כי לא תבא ולא תקר' אליך אברבנאל)
[With righteousness. that you will perform, you will be established with an everlasting redemption, and you will be far from people’s oppression for you will not fear; you will not even have terror or fear of them, and you will be far from ruin, for it will not come near you. [Ayalah Sheluchah]]		בצדקה. שתעשה תהיה נכונה בגאולת עולם ותהיה רחוקה מעושק בני אדם כי לא תראי אפי' פחד ויראה לא יהיה לך מהם ותהיה רחוקה ממחתה שלא תקרב אליך, איל"ה שלוח'):
15Behold, the one with whom I am not, shall fear, whoever mobilizes against you shall defect to you.		טוהֵ֣ן גּ֥וֹר יָג֛וּר אֶ֖פֶס מֵֽאוֹתִ֑י מִי־גָ֥ר אִתָּ֖ךְ עָלַ֥יִךְ יִפּֽוֹל:
Behold, the one with whom I am not, shall fear. Heb. גּוֹר יָגוּר. Behold, he shall fear and dread evil decrees, he with whom I am not, i.e., Esau. ([Mss. read:] the wicked Esau and his ilk.)		הן גור יגור אפס מאותי. הן ירא יירא ויגור מגזרת רעו' אותו שאין אני עמו הוא שעיר:
whoever mobilizes against you. Heb. גָר. Whoever mobilizes against you for war. Alternatively, מִי גָר [means:] whoever contends with you (וְנִתְגָּרֶה). And our Rabbis explained it as referring to the proselytes (גֵּרִים) , [i.e.,] to say that we will not accept proselytes in Messianic times. And even according to the simple meaning of the verse it is possible to explain: whoever became sojourners with you in your poverty, shall dwell with you in your wealth. Comp. (Gen. 25:18) “In the presence of all his brethren he dwelt (נָפָל).”		מי גר אתך. מי אשר נאסף עליך למלחמה, או מי גר מי שנתגרה בך, ורבותינו פירשוהו בגרים לומ' שאין מקבלי' גרים לימות משיחנו ואף בפשוטו של מקרא יתכן מי שנעשו גרים אתך בעניותך עליך יפול בעשירותך כמו על פני כל אחיו נפל (בראשית כ״ה:י״ח):
16Behold I have created a smith, who blows on a charcoal fire and produces a weapon for his work, and I have created a destroyer to destroy [it].		טזהִנֵּ֚ה (כתיב הִןֵ֚) אָֽנֹכִי֙ בָּרָ֣אתִי חָרָ֔שׁ נֹפֵ֙חַ֙ בְּאֵ֣שׁ פֶּחָ֔ם וּמוֹצִ֥יא כְלִ֖י לְמַֽעֲשֵׂ֑הוּ וְאָנֹכִ֛י בָּרָ֥אתִי מַשְׁחִ֖ית לְחַבֵּֽל:
Behold I. am He Who created a smith who devises a weapon, and I am He Who has created a destroyer that destroys it. That is, to say: I am He Who incited the enemy against you; I am He Who has prepared retribution for him.		הנה אנכי. אשר בראתי חרש המתקן כלי ואני אשר בראתי משחית המחבלו כלו' אני הוא שגריתי בך את האוי' אני הוא שהתקנתי לו פורעניות:
and produces a weapon for his work. For necessity. He completes it according to all that is necessary.		ומוציא כלי למעשהו. לצורך גומרו כל צורכו:
17Any weapon whetted against you shall not succeed, and any tongue that contends with you in judgment, you shall condemn; this is the heritage of the servants of the Lord and their due reward from Me, says the Lord.		יזכָּל־כְּלִ֞י יוּצַ֚ר עָלַ֙יִךְ֙ לֹ֣א יִצְלָ֔ח וְכָל־לָשׁ֛וֹן תָּֽקוּם־אִתָּ֥ךְ לַמִּשְׁפָּ֖ט תַּרְשִׁ֑יעִי זֹ֡את נַֽחֲלַת֩ עַבְדֵ֨י יְהֹוָ֧ה וְצִדְקָתָ֛ם מֵאִתִּ֖י נְאֻם־יְהֹוָֽה:
Any weapon whetted against you. Any weapon that they will whet and sharpen for you, i.e., to battle with you.		כל כלי יוצר. כל כלי זיין אשר ילטשוהו ויחדדהו בשבילך להלחם בך:
whetted. Heb. יוּצַר, an expression similar to (Jos. 5:2) “sharp knives (חַרְבוֹת צֻרִים),” also (Ps. 89:44) “You have also turned the edge of his sword (צוּר חַרְבּוֹ).”		יוצר. ל' חרבות צורים (יהושע ה׳:ב׳) אף תשיב צור חרבו (תהילים פ״ט:מ״ד):

Yeshayahu (Isaiah) Chapter 55

1Ho! All who thirst, go to water, and whoever has no money, go, buy and eat, and go, buy without money and without a price, wine and milk.		אה֚וֹי כָּל־צָמֵא֙ לְכ֣וּ לַמַּ֔יִם וַֽאֲשֶׁ֥ר אֵין־ל֖וֹ כָּ֑סֶף לְכ֚וּ שִׁבְרוּ֙ וֶֽאֱכֹ֔לוּ וּלְכ֣וּ שִׁבְר֗וּ בְּלוֹא־כֶ֛סֶף וּבְל֥וֹא מְחִ֖יר יַ֥יִן וְחָלָֽב:
Ho! All who thirst. Heb. הוֹי. This word הוֹי is an expression of calling, inviting, and gathering, and there are many in Scripture, [e. g.,] (Zech. 2:10) “Ho! Ho! and flee from the north land.”		הוי כל צמא. הוי זה ל' קריאה וזימון וקיבוץ הוא ויש הרבה במקרא (זכריה ב) הוי הוי ונוסו מארץ צפון:
go to water. to Torah.		לכו למים. לתורה:
buy. Heb. שִׁבְרוּ. Comp. (Gen. 42:3) “To buy (לִשְׁבֹּר) corn,” buy.		שברו. ל' לשבור בר (בראשית מב) קנו:
wine and milk. Teaching better than wine and milk.		יין וחלב. לקח טוב מיין וחלב:
2Why should you weigh out money without bread and your toil without satiety? Hearken to Me and eat what is good, and your soul shall delight in fatness.		בלָ֚מָּה תִשְׁקְלוּ־כֶ֙סֶף֙ בְּלוֹא־לֶ֔חֶם וִיגִיֽעֲכֶ֖ם בְּל֣וֹא לְשָׂבְעָ֑ה שִׁמְע֨וּ שָׁמ֚וֹעַ אֵלַי֙ וְאִכְלוּ־ט֔וֹב וְתִתְעַנַּ֥ג בַּדֶּ֖שֶׁן נַפְשְׁכֶֽם:
Why should you weigh out money. Why should you cause yourselves to weigh out money to your enemies without bread?		למה תשקלו כסף. למה תגרמו לכם לשקול כסף לאויביכם בלא לחם:
3Incline your ear and come to Me, hearken and your soul shall live, and I will make for you an everlasting covenant, the dependable mercies of David.		גהַטּ֚וּ אָזְנְכֶם֙ וּלְכ֣וּ אֵלַ֔י שִׁמְע֖וּ וּתְחִ֣י נַפְשְׁכֶ֑ם וְאֶכְרְתָ֚ה לָכֶם֙ בְּרִ֣ית עוֹלָ֔ם חַסְדֵ֥י דָוִ֖ד הַנֶּאֱמָנִֽים:
the dependable mercies of David. For I will repay David for his mercies.		חסדי דוד. שאגמול לדוד חסדיו:
4Behold, a witness to nations have I appointed him, a ruler and a commander of nations.		דהֵ֛ן עֵ֥ד לְאוּמִּ֖ים נְתַתִּ֑יו נָגִ֥יד וּמְצַוֵּ֖ה לְאֻמִּֽים:
a witness to nations. A prince and a superior over them, and one who will reprove and testify of their ways to their faces. ([Mss., however, read:] One who reproaches them for their ways to their faces.)		לאומים. שר וגדול עליהם ומוכיח ומעיד דרכיהם על פניהם:
5Behold, a nation you do not know you shall call, and a nation that did not know you shall run to you, for the sake of the Lord your God and for the Holy One of Israel, for He glorified you.		ההֵ֣ן גּ֚וֹי לֹֽא־תֵדַע֙ תִּקְרָ֔א וְג֥וֹי לֹֽא־יְדָע֖וּךָ אֵלֶ֣יךָ יָר֑וּצוּ לְמַ֙עַן֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְלִקְד֥וֹשׁ יִשְׂרָאֵ֖ל כִּ֥י פֵֽאֲרָֽךְ:
Behold, a nation you do not know you shall call. to your service, if you hearken to Me, to the name of the Lord that is called upon you.		הן גוי לא תדע תקרא. לשמושך אם אלי תשמעו לשם ה' הנקרא עליך:

Shmuel I (I Samuel) Chapter 20

18And Jonathan said to him, "Tomorrow is the new moon, and you will be remembered, for your seat will be vacant.		יחוַיֹּֽאמֶר־ל֥וֹ יְהוֹנָתָ֖ן מָחָ֣ר חֹ֑דֶשׁ וְנִפְקַ֕דְתָּ כִּ֥י יִפָּקֵ֖ד מוֹשָׁבֶֽךָ:
Tomorrow is the new moon. and it is the custom of all those who eat at the king’s table to come on the festive day to the table.		מחר חדש. ודרך כל אוכלי שולחן המלך לבא ביום מועד אל השולחן:
and you will be remembered. My father will remember you, and ask where you are.		ונפקדת. אבי יפקדך וישאל היכן אתה:
for your seat will be vacant. for your seat in which you sit, will be vacant, and so did Jonathan render: and you will be sought, for your seat will be vacant.		כי יפקד מושבך. שיהיה מושבך חסר, שאתה יושב בו וכן תרגם יונתן: ותתבעי ארי יהי מרוח בית אסחרותך:
and you will be remembered. [ונפקדת is] an expression of remembering.		ונפקדת. לשון זכרון:
will be vacant. [יפקד is] an expression of lacking.		כי יפקד. לשון חסרון:

Shmuel I (I Samuel) Chapter 20

42And Jonathan said to David, "Go in peace! (And bear in mind) that we have sworn both of us in the name of the Lord, saying, 'May the Lord be between me and you, and between my descendants and your descendants forever.' "		מבוַיֹּ֧אמֶר יְהוֹנָתָ֛ן לְדָוִ֖ד לֵ֣ךְ לְשָׁל֑וֹם אֲשֶׁר֩ נִשְׁבַּ֨עְנוּ שְׁנֵ֜ינוּ אֲנַ֗חְנוּ בְּשֵׁ֚ם יְהֹוָה֙ לֵאמֹ֔ר יְהֹוָ֞ה יִֽהְיֶ֣ה \| בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֥ין זַרְעִ֛י וּבֵ֥ין זַרְעֲךָ֖ עַד־עוֹלָֽם:
Go in peace!. And the oath which we have sworn, may the Lord be witness thereon forever.		לך לשלום. והשבועה אשר נשבענו, ה' יהיה עד עליה עד עולם:

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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