| 1And the Lord spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, the Lord, your God, am holy. |
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בדַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל וְאָֽמַרְתָּ֥ אֲלֵהֶ֖ם קְדשִׁ֣ים תִּֽהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| Speak to the entire congregation of the children of Israel. [This] teaches us that this passage was stated in the assembly [of the entire congregation of Israel] because most of the fundamental teachings of the Torah are dependent on it [i.e., they are encapsulated in this passage]. — [Torath Kohanim 19:1; Vayikra Rabbah 24:5] |
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דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל.
מְלַמֵּד שֶׁנֶּאֶמְרָה פָרָשָׁה זוֹ בְּהַקְהֵל מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְלוּיִּין בָּהּ (ספרא):
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| You shall be holy. Separate yourselves from sexual immorality and from sin, for wherever one finds a barrier against sexual immorality, one finds holiness, [for example:], “[They (the kohanim) shall not take in marriage] a woman who is a prostitute or one who was profaned…I, the Lord, Who sanctifies you [am holy]” (Lev. 21:7-8); and, “he shall not profane his offspring…I am the Lord, Who sanctifies him” (Lev. 21:15); and, “They shall be holy…[They shall not take in marriage] a woman who is a prostitute or one who was profaned” (Lev. 21:6-7). - [Vayikra Rabbah 24:4-6; and see also Sefer Hazikkaron] |
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קְדשִׁים תִּֽהְיוּ.
הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת וּמִן הָעֲבֵרָה, שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶדֶר עֶרְוָה אַתָּה מוֹצֵא קְדֻשָּׁה, אִשָּׁה זֹנָה וַחֲלָלָה וְגוֹ' אֲנִי ה' מְקַדִּשְׁכֶם (ויקרא כ"א), וְלֹא יְחַלֵּל זַרְעוֹ, אֲנִי ה' מְקַדְּשׁוֹ (שם), קְדֹשִׁים יִהְיוּ, אִשָּׁה זֹנָה וַחֲלָלָה (שם):
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| 3Every man shall fear his mother and his father, and you shall observe My Sabbaths. I am the Lord, your God. |
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גאִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| Every man shall fear his mother and father. Every one of you shall fear his father and his mother. This is its simple meaning. Its Midrashic explanation, however, [is as follows]. Since the verse literally means, “Every man shall fear…,”] we know only [that this law applies to] a man; how do we know [that it applies to] a woman [as well]? When Scripture says, תִּירָאוּ [you shall fear, using the plural form], two are included [in the verse, namely, men and women]. But if this is so, why does the verse say, “Every man…?” Because a man has the ability to fulfill this [commandment without restriction, since he is independent and thus obliged to fear his parents], whereas a woman is [sometimes] under the authority of others [namely her husband]. — [Kid. 30b; Torath Kohanim 19:3] |
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אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ.
כָּל אֶחָד מִכֶּם תִּירְאוּ אָבִיו וְאִמּוֹ, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מִנַּיִן? כְּשֶׁהוּא אוֹמֵר תִּירָאוּ הֲרֵי כָאן שְׁנַיִם, אִם כֵּן לָמָּה נֶאֱמַר אִישׁ? שֶׁהָאִישׁ סֵפֶק בְּיָדוֹ לַעֲשׂוֹת אֲבָל אִשָּׁה רְשׁוּת אֲחֵרִים עָלֶיהָ (ספרא; קידושין ל'):
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| [Every man] shall fear his mother and his father. Here, Scripture mentions the mother before the father, because He is privy to the fact that a child fears his father more than his mother [and therefore, by mentioning the mother first, Scripture emphasizes the duty of fearing her also. However,] in the case of honoring [one’s parents], Scripture mentions the father before the mother, because He is privy to the fact that a child honors his mother more than his father, since she wins his favor by [speaking kind and loving] words. [Therefore, by mentioning the father first in the context of honor, Scripture emphasizes the duty of honoring him also]. — [Kid. 31a] |
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אִמּוֹ וְאָבִיו תִּירָאוּ.
כָּאן הִקְדִּים אֵם לָאָב, לְפִי שֶׁגָּלוּי לְפָנָיו שֶׁהַבֵּן יָרֵא אֶת אָבִיו יוֹתֵר מֵאִמּוֹ, וּבַכָּבוֹד הִקְדִּים אָב לָאֵם, לְפִי שֶׁגָּלוּי לְפָנָיו שֶׁהַבֵּן מְכַבֵּד אֶת אִמּוֹ יוֹתֵר מֵאָבִיו, מִפְּנֵי שֶׁמְּשַׁדַּלְתּוֹ בִדְבָרִים (שם):
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| and you shall observe My Sabbaths. Scripture juxtaposes [the commandment of] observing the Sabbath with [that] of fearing one’s father [and mother], in order to state [the following principle]: “Although I have admonished you regarding the fear of your father, nevertheless, if he tells you to desecrate the Sabbath, do not listen to him.” And this is also the case with all the [other] commandments. — [B.M. 32a] [This is indicated by:] |
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וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ.
סָמַךְ שַׁבָּת לְמוֹרָא אָב, לוֹמַר אַף עַל פִּי שֶׁהִזְהַרְתִּיךָ עַל מוֹרָא אָב, אִם יֹאמַר לְךָ חַלֵּל אֶת הַשַּׁבָּת, אַל תִּשְׁמַע לוֹ, וְכֵן בִּשְׁאָר כָּל הַמִּצְווֹת (בבא מציעא ל"ב):
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| I am the Lord, your God. [where “your” is in the plural form, meaning to say,] both you and your father are obligated to honor Me! Therefore, do not listen to him to negate My commands. — [B.M. 32a] Now, what constitutes “fear”? One must not sit in his place, speak in his stead [when it is his father’s turn to speak] or contradict him. And what constitutes “honor”? One must give [the father and mother] food and drink, clothe them and put on their shoes, and accompany them when they enter or leave. — [Torath Kohanim 19:3; Kid. 31b] |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
אַתָּה וְאָבִיךָ חַיָּבִים בִּכְבוֹדִי, לְפִיכָךְ לֹא תִשְׁמַע לוֹ לְבַטֵּל אֶת דְּבָרַי. אֵיזֶהוּ מוֹרָא? לֹא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יְדַבֵּר בִּמְקוֹמוֹ וְלֹא יִסְתֹּר אֶת דְּבָרָיו, וְאֵיזֶהוּ כָבוֹד? מַאֲכִיל וּמַשְׁקֶה, מַלְבִּישׁ וּמַנְעִיל, מַכְנִיס וּמוֹצִיא (קידושין ל"א):
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| 4You shall not turn to the worthless idols, nor shall you make molten deities for yourselves. I am the Lord, your God. |
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דאַל־תִּפְנוּ֙ אֶל־הָ֣אֱלִילִ֔ם וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַֽעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| You shall not turn to the worthless idols. to serve them. [The term] הָאֶלִילִם stems from אַל, naught , meaning that [these idols] are considered as naught. |
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אַל־תִּפְנוּ אֶל־הָאֱלִילִם.
לְעָבְדָם; אֱלִילִים לְשׁוֹן אַל — כְּלֹא הוּא חָשׁוּב:
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| molten deities. At first, they are just worthless idols. But if you turn after them, eventually, you will make them into deities. — [Torath Kohanim 19:8] |
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וֵֽאלֹהֵי מַסֵּכָה.
תְּחִלָּתָן אֱלִילִים הֵם, וְאִם אַתָּה פוֹנֶה אַחֲרֵיהֶם סוֹפְךָ עוֹשֶׂה אוֹתָם אֱלוֹהוֹת (ספרא):
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| nor shall you make [molten deities] for yourselves. [This verse is to be understood as two separate admonitions, the first:] “Nor shall you make” [meaning] for other people; [the second:] “for yourselves” [meaning] nor shall others make them for you. Now, if you say that [this verse is one admonition, namely,] that you shall not make [molten deities] for yourselves, but others may make [them] for you, [this cannot be so, since] it has already been stated, “You shall not have [any other deities]” (Exod. 20:3) neither your own nor those of others. — [Torath Kohanim 19:9] |
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לֹא תַֽעֲשׂוּ לָכֶם.
לֹא תַעֲשׂוּ לַאֲחֵרִים וְלֹא אֲחֵרִים לָכֶם; וְאִם תֹּאמַר לֹא תַעֲשׂוּ לְעַצְמְכֶם אֲבָל אֲחֵרִים עוֹשִׂין לָכֶם, הֲרֵי כְבָר נֶאֱמַר לֹא יִהְיֶה לְךָ (שמות כ') — לֹא שֶׁלְּךָ וְלֹא שֶׁל אֲחֵרִים:
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| 5When you slaughter a peace offering to the Lord, you shall slaughter it for your acceptance. |
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הוְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַֽיהוָֹ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּחֻֽהוּ: |
| When you slaughter…. This passage is stated only to teach us that the offerings must be slaughtered with the intent that they be eaten within this time, for if [you think that this passage comes to] fix a time limit for eating them, [this cannot be so, for] it has already been stated, “And if his sacrifice is a vow or a voluntary donation [it may be eaten]….” (Lev. 7:16). - [Torath Kohanim 19:10] |
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וְכִי תִזְבְּחוּ וגו'.
לֹא נֶאֶמְרָה פָרָשָׁה זוֹ אֶלָּא לְלַמֵּד, שֶׁלֹּא תְהֵא זְבִיחָתָן אֶלָּא עַל מְנָת לֵאָכֵל בְּתוֹךְ הַזְּמַן הַזֶּה, שֶׁאִם לִקְבֹּעַ לָהֶם זְמַן אֲכִילָה, הֲרֵי כְבָר נֶאֱמַר (ויקרא ז') וְאִם נֶדֶר אוֹ נְדָבָה זֶבַח קָרְבָּנוֹ וְגוֹ' (ספרא):
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| you shall slaughter it for your acceptance. The very outset of your slaughtering [the offering] must be with the intent that [it is for the purpose of causing] contentment [to God, as it were,] for your acceptance [by Him]. For if you think an invalidating thought regarding it, [says God,] the sacrifice will not gain your acceptance before Me. |
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לִרְצֹֽנְכֶם תִּזְבָּחֻֽהוּ.
תְּחִלַּת זְבִיחָתוֹ תְּהֵא עַל מְנָת נַחַת רוּחַ — שֶׁיְּהֵא לָכֶם לְרָצוֹן, שֶׁאִם תְּחַשְּׁבוּ עָלָיו מַחֲשֶׁבֶת פְּסוּל לֹא יֵרָצֶה עֲלֵיכֶם לְפָנַי:
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| for your acceptance. Heb., apaisement in French, appeasement. [Note that the spelling in Mikraoth Gedoloth matches the Italian appaciamento, more closely than the French. In Old French, it is spelled apayement according to Greenberg, or apaiemant according to Gukovitzki, and this form appears in many editions of Rashi.] This is according to its simple meaning. Our Rabbis, however, learned from here, that if someone was involved in another activity (מִתְעסֵּק) and accidentally slaughtered [e.g., if he threw a knife, and in its path it slaughtered an animal] designated for a holy sacrifice, it is invalid, because [in the context of sacrifices] one must intend to slaughter. — [Chul. 13a] |
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לִרְצֹֽנְכֶם.
אפיי"צימנטו, זֶהוּ לְפִי פְשׁוּטוֹ; וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן לַמִּתְעַסֵּק בַּקֳּדָשִׁים שֶׁפָּסוּל, שֶׁצָּרִיךְ שֶׁיִּתְכַּוֵּן לִשְׁחֹט (זבחים מ"ז; חולין י"ג):
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| 6It may be eaten on the day you slaughter it and on the morrow, but anything left over until the third day, shall be burned in fire. |
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ובְּי֧וֹם זִבְחֲכֶ֛ם יֵֽאָכֵ֖ל וּמִמָּֽחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף: |
| It may be eaten on the day you slaughter it. When you slaughter it, you must slaughter it with the intent that you will eat it within this time limit, which I have already fixed for you [regarding that particular sacrifice]." |
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בְּיוֹם זִבְחֲכֶם יֵֽאָכֵל.
כְּשֶׁתִּזְבְּחוּהוּ תִּשְׁחֲטוּהוּ עַל מְנָת זְמַן זֶה שֶׁקָּבַעְתִּי לָכֶם כְּבָר:
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| 7And if it would be eaten on the third day, it is abominable; it shall not be accepted. |
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זוְאִ֛ם הֵֽאָכֹ֥ל יֵֽאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵֽרָצֶֽה: |
| And if it would be eaten…. If this [verse] does not refer to [an intention to eat the sacrifice] outside its time limit, since this has already been stated, “And if, [on the third day,] any of the flesh of his sacrifice would be eaten,” (Lev. 7:18) [explained there by Rashi to refer to someone who, while slaughtering the sacrifice, intends, to eat it outside its time limit], it must be utilized to refer to [someone who, while slaughtering the sacrifice, intends to eat it] outside its permitted location. — [Torath Kohanim 19:10] Now, one might think that if someone eats from it, he is liable to the punishment of excision [just like a sacrifice slaughtered with the intention to eat it outside its time limit]. Scripture, therefore, states, “And the person who eats from it, shall bear his sin” (Lev. 7:18)-“from it,” but not from anything like it. This excludes [from the punishment of excision, a sacrifice] slaughtered with the intention [of eating it] outside its [permitted] location. — [Zev. 29a] |
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וְאִם הֵֽאָכֹל יֵֽאָכֵל וגו'.
אִם אֵינוֹ עִנְיָן לְחוּץ לִזְמַנּוֹ, שֶׁהֲרֵי כְבָר נֶאֱמַר וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר זֶבַח שְׁלָמָיו וְגוֹ' (ויקרא ז'), תְּנֵהוּ עִנְיָן לְחוּץ לִמְקוֹמוֹ; יָכוֹל יִהְיוּ חַיָּבִין כָּרֵת עַל אֲכִילָתוֹ, תַּלְמוּד לוֹמָר וְהַנֶּפֶשׁ הָאֹכֶלֶת מִמֶּנּוּ עֲוֹנָהּ תִּשָּׂא, "מִמֶּנּוּ" וְלֹא מֵחֲבֵרוֹ, יָצָא הַנִּשְׁחָט בְּמַחֲשֶׁבֶת חוּץ לִמְקוֹמוֹ (זבחים כ"ח):
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| it is abominable. Heb. פִּגּוּל, abominable, like, “and broth of abominable things (פִּגּוּלִים) is in their vessels” (Isa. 65:4). |
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פִּגּוּל.
מְתֹעָב, כְּמוֹ וּמְרַק פִּגֻּלִים כְּלֵיהֶם (ישעיהו ס"ה):
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| 8And whoever eats it shall bear his sin, because he has profaned what is holy to the Lord, and that person shall be cut off from his people. |
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חוְאֹֽכְלָיו֙ עֲוֹנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ יְהוָֹ֖ה חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ: |
| And whoever eats it, shall bear his sin. Scripture is referring to a sacrifice actually left over (נוֹתָר) [past its time limit]. But one is not punished by excision in the case of a sacrifice slaughtered [with the intention of eating it] outside its permitted location, for Scripture has already excluded this case [from the punishment of excision (see Rashi on verse 7 above)]. Rather, this verse is referring to actual נוֹתָר. [And how do we know this?] In Tractate Kereithoth (5a) we learn this through a gezeirah shavah [a Rabbinical tradition that links the word קֹדֶשׁ common to our verse and to Exod. 29:34, the latter dealing with actual נוֹתָר]. |
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וְאֹֽכְלָיו עונו יִשָּׂא.
בְּנוֹתָר גָּמוּר הַכָּתוּב מְדַבֵּר, וְאֵינוֹ עָנוּשׁ כָּרֵת עַל הַנִּשְׁחָט חוּץ לִמְקוֹמוֹ, שֶׁכְּבָר מִעֲטוֹ הַכָּתוּב, וְזֶה בְּנוֹתָר גָּמוּר מְדַבֵּר, וּבְמַסֶּכֶת כָּרֵתוֹת (דף ה'), לְמָדוּהוּ מִגְּזֵרָה שָׁוָה:
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| 9When you reap the harvest of your land, you shall not fully reap the corner of your field, nor shall you gather the gleanings of your harvest. |
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טוּבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָֽׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט: |
| You shall not fully reap the corner of your field. [meaning] that one should leave the corner at the edge of his field [unharvested]. — [Torath Kohanim 19:15] |
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לֹא תְכַלֶּה פְּאַת שָֽׂדְךָ.
שֶׁיַּנִּיחַ פֵּאָה בְסוֹף שָׂדֵהוּ (עי' ספרא):
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| gleanings of your harvest. Heb. לֶקֶט. [This refers to individual] stalks that fall down at the time of harvest. [And how many stalks constitute לֶקֶט ?] One or two; three, however, do not constitute לֶקֶט [and the owner may gather them for himself]. — [Peah 6:5] |
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וְלֶקֶט קְצִֽירְךָ.
שִׁבֳּלִים הַנּוֹשְׁרִים בִּשְׁעַת קְצִירָה, אַחַת אוֹ שְׁתַּיִם, אֲבָל שָׁלוֹשׁ אֵינָן לֶקֶט (פאה פ"ו):
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| 10And you shall not glean your vineyard, nor shall you collect the [fallen] individual grapes of your vineyard; you shall leave them for the poor and the stranger. I am the Lord, your God. |
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יוְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| And you shall not glean. Heb. לֹא תְעוֹלֵל, you shall not take the small clusters (עוֹלֵלוֹת) therein, and these are identifiable. “Which clusters עוֹלֵלוֹת ? Any one which has neither a כָּתֵף [a shoulder] or a נָטֵף [drippings].” [Peah 7:4. See Rashi Deut. 24:21 for explanation.] |
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לֹא תְעוֹלֵל.
לֹא תִטֹּל עוֹלֵלוֹת שֶׁבָּהּ, וְהֵן נִכָּרוֹת; אֵיזֶהוּ עוֹלֵלוֹת? כֹּל שֶׁאֵין לוֹ לֹא כָתֵף וְלֹא נָטֵף (ספרא):
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| the [fallen] individual grapes. Heb. וּפֶרֶט. Individual grapes which fall off at the time of the vintage. |
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וּפֶרֶט כַּרְמְךָ.
גַּרְגְּרֵי עֲנָבִים הַנּוֹשְׁרִים בִּשְׁעַת בְּצִירָה:
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| I am the Lord, your God. A Judge Who exacts punishment; and [for this sin] I will exact from you nothing less than [your] souls, as it is said, “Do not rob a poor man…for the Lord will plead their cause, and rob those who rob them, of life” (Prov. 22: 22-23). - [Torath Kohanim 19:22] |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
דַּיָּן לִפָּרַע; וְאֵינִי גוֹבֶה מִכֶּם אֶלָּא נְפָשׁוֹת, שֶׁנֶּאֱמַר אַל תִּגְזָל דָּל וְגוֹ' כִּי ה' יָרִיב רִיבָם וְגוֹ' (משלי כ"ב):
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| 11You shall not steal. You shall not deny falsely. You shall not lie, one man to his fellow. |
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יאלֹ֖א תִּגְנֹ֑בוּ וְלֹֽא־תְכַֽחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּֽעֲמִיתֽוֹ: |
| You shall not steal. Heb. לֹא תִּגְנֹבוּ. This is an admonition against someone stealing money, while “You shall not steal (לֹא תִגְנֹב) ” in the Ten Commandments is an admonition against stealing people [i.e., kidnapping]. [This is] a matter derived from its context [namely, “You shall not murder,” “ You shall not commit adultery,” each of which is] a capital crime, [which is the case of kidnapping but not of stealing money]. — [see Rashi on Exod. 20:13; Sanh. 86a] |
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לֹא תִּגְנֹבוּ.
אַזְהָרָה לְגוֹנֵב מָמוֹן, אֲבָל לֹא תִגְנֹב שֶׁבַּעֲשֶׂרֶת הַדִּבְּרוֹת אַזְהָרָה לְגוֹנֵב נְפָשׁוֹת, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ — דָּבָר שֶׁחַיָּבִין עָלָיו מִיתַת בֵּית דִּין:
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| You shall not deny falsely. Since Scripture says, “and he denies it” (Lev. 5:22), he must pay the principal and [an additional] fifth [of its value], we know the punishment [involved]. But where do we find the admonition [against denying a rightful claim]? Therefore, Scripture says, “You shall not deny falsely.” |
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וְלֹֽא־תְכַֽחֲשׁוּ.
לְפִי שֶׁנֶּאֱמַר (ויקרא ה'), וְכִחֶשׁ בָּהּ מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ, לָמַדְנוּ עֹנֶשׁ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמָר וְלֹא תְכַחֲשׁוּ:
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| You shall not lie. Since Scripture says “and he…swears falsely” (Lev. 5:22), he must pay back the principal and [an additional] fifth [of its value], we know the punishment [involved]. [But] where do we find the admonition [against swearing falsely]? Therefore, Scripture says, “You shall not lie.” |
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וְלֹֽא־תְשַׁקְּרוּ.
לְפִי שֶׁנֶּאֱמַר (שם), וְנִשְׁבַּע עַל שָׁקֶר יְשַׁלֵּם קֶרֶן וְחֹמֶשׁ, לָמַדְנוּ עֹנֶשׁ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמָר וְלֹא תְשַׁקְּרוּ:
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| You shall not steal. You shall not deny falsely. You shall not lie,… You shall not swear [falsely]. If you steal, you will eventually come to deny falsely, and consequently, you will come to lie and then swear falsely. — [Torath Kohanim 19:26] |
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לֹא תִּגְנֹבוּ וְלֹֽא־תְכַֽחֲשׁוּ וְלֹֽא־תְשַׁקְּרוּ וְלֹֽא־תשבעו.
אִם גָּנַבְתָּ סוֹפְךָ לְכַחֵשׁ, סוֹפְךָ לְשַׁקֵּר, סוֹפְךָ לִשָּׁבַע לַשֶּׁקֶר:
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| 12You shall not swear falsely by My Name, thereby profaning the Name of your God. I am the Lord. |
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יבוְלֹֽא־תִשָּֽׁבְע֥וּ בִשְׁמִ֖י לַשָּׁ֑קֶר וְחִלַּלְתָּ֛ אֶת־שֵׁ֥ם אֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה: |
| You shall not swear falsely by My Name. Why is this stated? Since Scripture says, “You shall not take the Name of the Lord (יהוה), your God in vain” (Exod. 20:7), one might think that a person is liable only regarding the special Name [of God יהוה]. How do we know that included [also in this prohibition] are the כִּנּוּיִין [i.e., all the ancillary Names that represent various attributes of God, thus adopting the status of a “Name of God”]? Because Scripture says here, “You shall not swear falsely by My Name”- [meaning,] any Name that I have. — [Torath Kohanim 19:27] |
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וְלֹֽא־תִשָּֽׁבְעוּ בִשְׁמִי.
לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא (שמות כ'), יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל שֵׁם הַמְיֻחָד, מִנַּיִן לְרַבּוֹת כָּל הַכִּנּוּיִין? תַּלְמוּד לוֹמָר וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר — כָּל שֵׁם שֶׁיֵּשׁ לִי (ספרא):
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| 13You shall not oppress your fellow. You shall not rob. The hired worker's wage shall not remain with you overnight until morning. |
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יגלֹא־תַֽעֲשֹׁ֥ק אֶת־רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־בֹּֽקֶר: |
| You shall not oppress. Heb. לֹא תַעֲשֹׁק. This refers to one who withholds a hired worker’s wages. — [Torath Kohanim 19:29] |
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לֹא־תַֽעֲשֹׁק.
זֶה הַכּוֹבֵשׁ שְׂכַר שָׂכִיר (בבא מציעא ס"א):
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| shall not remain… overnight. Heb. לֹא תָלִין. This [verb] is feminine in gender, referring to פְּעֻלַּת, the wages. [Although the word תָלִין, could be understood as, “You shall not keep overnight,” i.e., a command in the second person masculine, since it always appears as an intransitive verb, Rashi prefers to interpret it as the third person feminine, referring to פְּעֻלַּת.] |
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לֹא־תָלִין.
לְשׁוֹן נְקֵבָה, מוּסָב עַל הַפְּעוּלָה:
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| until morning. The verse is speaking about a worker hired for a day, whose departure [from his work] is at sunset. Therefore, the time for him to collect his wages is the entire night [and the employer has till dawn to pay him]. But elsewhere, Scripture says, “[You shall give him his wage on his day and not let the sun set over it,” (Deut. 24:15) [which seems to contradict our verse. However, that verse] is speaking about a worker hired for the night, the completion of whose work is at the break of dawn. Therefore, the time for him to collect his wages is the entire day because the Torah gave the employer time, namely, an עוֹנָה [a twelve-hour period] to seek money [to pay his workers]. — [B.M. 110b] |
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עַד־בֹּֽקֶר.
בִּשְׂכִיר יוֹם הַכָּתוּב מְדַבֵּר, שֶׁיְּצִיאָתוֹ מִשֶּׁשָּׁקְעָה חַמָּה, לְפִיכָךְ זְמַן גִּבּוּי שְׂכָרוֹ כָּל הַלָּיְלָה, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ (דברים כ"ד), מְדַבֵּר בִּשְֹכִיר לַיְלָה, שֶׁהַשְׁלָמַת פְּעֻלָּתוֹ מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, לְפִיכָךְ זְמַן גִּבּוּי שְׂכָרוֹ כָּל הַיּוֹם, לְפִי שֶׁנָּתְנָה תוֹרָה זְמַן לְבַעַל הַבַּיִת עוֹנָה לְבַקֵּשׁ מָעוֹת (בבא מציעא ק"י):
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| 14You shall not curse a deaf person. You shall not place a stumbling block before a blind person, and you shall fear your God. I am the Lord. |
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ידלֹֽא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל וְיָרֵ֥אתָ מֵֽאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה: |
| You shall not curse a deaf person. [From this verse] I know only that [one may not curse] a deaf person. But from where do I know that this [prohibition] includes [cursing] any person [even if he is not deaf]? Therefore, Scripture says, “You shall not curse…among your people.” But if this is so [that this law is not exclusive to deaf people], why does it say here, “a deaf person?” (Exod. 22:27). [The answer is that] just as a deaf person is special insofar as he is alive, likewise, [one is prohibited from cursing] anyone who is alive. This excludes [cursing] a dead person, for he is not alive. — [Torath Kohanim 19:35] |
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לֹֽא־תְקַלֵּל חֵרֵשׁ.
אֵין לִי אֶלָּא חֵרֵשׁ, מִנַּיִן לְרַבּוֹת כָּל אָדָם? תַּלְמוּד לוֹמָר בְּעַמְּךָ לֹא תָאֹר (שמות כ"ב), אִם כֵּן לָמָּה נֶאֱמַר חֵרֵשׁ? מַה חֵרֵשׁ מְיֻחָד שֶׁהוּא בַחַיִּים, אַף כָּל שֶׁהוּא בַחַיִּים, יָצָא הַמֵּת שֶׁאֵינוֹ בַחַיִּים (ספרא):
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| You shall not place a stumbling block before a blind person. Before a person who is “blind” regarding a matter, you shall not give advice that is improper for him. [For instance,] do not say to someone, “Sell your field and buy a donkey [with the proceeds],” while [in truth,] you plan to cheat him since you yourself will take it from him [by lending him money and taking the donkey as collateral. He will not be able to take the field because a previous creditor has a lien on it.] [Torath Kohanim 19:34] |
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וְלִפְנֵי עִוֵּר לֹֽא־תִתֵּן מכשול.
לִפְנֵי הַסּוּמָא בְדָבָר לֹא תִתֵּן עֵצָה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, אַל תֹּאמַר מְכֹר שָׂדְךָ וְקַח לְךָ חֲמוֹר, וְאַתָּה עוֹקֵף עָלָיו וְנוֹטְלָהּ הֵימֶנּוּ (שם):
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| and you shall fear your God. [Why is this mentioned here?] Because this matter [of misadvising someone] is not discernible by people, whether this person had good or evil intentions, and he can avoid [being recriminated by his victim afterwards] by saying, “I meant well!” Therefore, concerning this, it says, “and you shall fear your God,” Who knows your thoughts! Likewise, concerning anything known to the one who does it, but to which no one else is privy, Scripture says, “and you shall fear your God.” - [Torath Kohanim 19:34] |
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וְיָרֵאתָ מֵֽאֱלֹהֶיךָ.
לְפִי שֶׁהַדָּבָר הַזֶּה אֵינוֹ מָסוּר לַבְּרִיּוֹת לֵידַע אִם דַּעְתּוֹ שֶׁל זֶה לְטוֹבָה אוֹ לְרָעָה, וְיָכוֹל לְהִשָּׁמֵט וְלוֹמַר לְטוֹבָה נִתְכַּוַּנְתִּי, לְפִיכָךְ נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ הַמַּכִּיר מַחְשְׁבוֹתֶיךָ; וְכֵן כָּל דָּבָר הַמָּסוּר לְלִבּוֹ שֶׁל אָדָם הָעוֹשֵׂהוּ וְאֵין שְׁאָר הַבְּרִיּוֹת מַכִּירוֹת בּוֹ, נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ:
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| 15You shall commit no injustice in judgment; you shall not favor a poor person or respect a great man; you shall judge your fellow with righteousness. |
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טו לֹא־תַֽעֲשׂ֥וּ עָ֨וֶל֙ בַּמִּשְׁפָּ֔ט לֹֽא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ: |
| You shall commit no injustice in judgment. This verse teaches us that a judge who corrupts the law is called unjust, hated and disgusting, fit to be destroyed, and an abomination. For an unjust person is called an abomination, as the verse says, “For whoever does these things, whoever perpetrates such injustice, is an abomination to the Lord…” (Deut. 25: 16); and an abomination, is called a חֵרֶם, [something doomed to destruction], and a disgusting thing, as the verse says (Deut. 7:26), “Nor should you bring an abomination into your house, lest you be destroyed (חֵרֶם) like it, but you shall utterly detest it (שַׁקֵּץ תְּשַׁקְּצֶנּוּ) ” [and an abomination is called hated, as it is said, “for every abomination to the Lord which He hates”] (Deut. 12:31). |
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לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט.
מְלַמֵּד שֶׁהַדַּיָּן הַמְקַלְקֵּל אֶת הַדִּין קָרוּי עַוָּל, שָׂנוּי וּמְשֻׁקָּץ, חֵרֶם וְתוֹעֵבָה, שֶׁהָעָוֶל קָרוּי תּוֹעֵבָה, שֶׁנֶּאֱמַר כִּי תוֹעֲבַת ה' וְגוֹ' כֹּל עֹשֵׂה עָוֶל (דברים כ"ה), וְהַתּוֹעֵבָה קְרוּיָה חֵרֶם וְשֶׁקֶץ שֶׁנֶּאֱמַר וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ תְּשַׁקְּצֶנּוּ וְגוֹ' (שם ז'):
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| You shall not favor a poor person. [This means] that you shall not say, “This man is poor, and the rich man is obligated to provide him with sustenance; therefore, I will acquit him in judgment, and he will thus be sustained respectably.”- [Torath Kohanim 19:37] |
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לֹא־תִשָּׂא פְנֵי־דָל.
שֶׁלֹּא תֹאמַר עָנִי הוּא זֶה, וְהֶעָשִׁיר חַיָּב לְפַרְנְסוֹ, אֲזַכֶּנּוּ בַדִּין וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת (ספרא):
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| or show respect to the great. [This means] that you shall not say, “This man is rich, the son of prominent people; how can I embarrass him and behold his shame? That would surely be a punishable act!” Therefore, Scripture says here, “or respect a great man.” - [Torath Kohanim 19:38] |
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וְלֹא תֶהְדַּר פְנֵי־גָדוֹל.
שֶׁלֹּא תֹאמַר עָשִׁיר הוּא זֶה, בֶּן גְּדוֹלִים הוּא זֶה, הֵיאַךְ אֲבַיְּשֶׁנּוּ וְאֶרְאֶה בְּבָשְׁתּוֹ? עֹנֶשׁ יֵשׁ בַּדָּבָר לְכָךְ נֶאֱמַר וְלֹא תֶהְדַּר פְּנֵי גָדוֹל:
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| Judge your fellow with righteousness. [This is to be understood] according to its apparent meaning. Another explanation is: Judge your fellow favorably [i.e., give him the benefit of the doubt]. |
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בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶֽךָ.
כְּמַשְׁמָעוֹ; דָּבָר אַחֵר: הֱוֵי דָן אֶת חֲבֵרְךָ לְכַף זְכוּת (שבועות ל'):
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| 16You shall not go around as a gossipmonger amidst your people. You shall not stand by [the shedding of] your fellow's blood. I am the Lord. |
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טזלֹֽא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַֽעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהוָֹֽה: |
| You shall not go around as a gossipmonger. Heb. לֹא תֵלֵךְ רָכִיל. I say that, since all those who instigate quarrels and speak evil talk go (הוֹלְכִים) into their friends’ houses in order to spy out (לְרַגֵּל) what evil they can see there, or what evil they can hear, to tell in the market-place, they are called הוֹלְכֵי רָכִיל, [which is the same as] הוֹלְכֵי רְגִילָה, - “those who go about spying” ; espiement in Old French, spying. A proof for my words is that we do not find [anywhere in Scripture] where the term רְכִילוּת is used without expressing it in terms of הֲלִיכָה, “going”; [for instance here,] לֹא תֵלֵךְ רָכִיל, “You shall not go around as a gossipmonger,” and, “going tale bearing (הוֹלְכֵי רָכִיל) (Jer. 6:28); [like] copper and iron.” With any other expression for evil talk, however, Scripture does not mention the term הֲלִיכָה, “going”; [for instance,], “He who slanders his fellow in secret” (Ps. 101: 5), and, “you deceitful tongue” (Ps. 120:3), and, “the tongue that speaks great things” (Ps. 12:4). Therefore, I say that the expression רָכִיל is an expression of “going around and spying מְרַגֵּל,” whereby [the letter] כ [of the word רָכִיל] is interchanged with [the letter] ג [so that the word רָכִיל is equivalent to רָגִיל]. For all letters which stem from the same source are interchangeable with one another [i.e., letters by the same speech organs, namely, the lips, tongue, teeth, palate, or throat]. [For example], [the letter] ב [is interchangeable] with פ or ו [as they are all labials; the letter] ג [is interchangeable] with כ as is [the letter] ק [since they are all palatals; the letter] נ [is interchangeable] with ל [because they are both linguals, and [the letters] ר and ז [are interchangeable] with צ [as they are all dentals]. Similarly, [the following verses illustrate how רָגַל is employed in connection with slander, just as is רָכִיל in our verse:], “And he slandered (וַיְרַגֵּל) your servant” (II Sam. 19:28), [lit.,] he spied deceitfully to say evil about me, and [likewise], “He did not slander (רָגַל) with his tongue” (Ps. 15:3). And likewise, [the term] רוֹכֵל means a merchant who goes around spying out (מְרַגֵּל) merchandise; [similarly,] one who sells perfumes with which women beautify themselves, since he constantly goes around in the towns, he is called a רוֹכֵל, equivalent to the term רוֹגֵל -one who spies. And the Targum renders [the phrase in our verse, לֹא תֵלֵךְ רָכִיל, as]: לָא תֵיכוּל קוּרְצִין, [lit., “You shall not eat the food of winking,” a figurative expression for slandering], as, וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא [lit., “and they ate their food of winking concerning the Jews” (Dan. 3:8), i.e., they informed against the Jews], and, אֲכַל בֵּהּ קֻרְצָא בֵּי מַלְכָּא [lit., “he ate the food of winking, concerning him, to the king’s palace” (Ber. 58a), i.e., he informed against him to the king. And why is the expression “eating the food of winking” used to signify slander?] It appears to me that it was the practice of these [informers and slanderers] to eat some sort of small snack at the house of those who listened to their words, for this [eating] acted as a [gesture of] final reinforcement, that the slanderer’s words were indeed well-founded and that he maintained them as the truth. This snack, then, is referred to as אֲכִילַת קוּרְצִין, [where the term קוּרְצִין is] denoted by [Scripture’s description of a faithless man], “He winks (קוֹרֵץ) with his eyes” (Prov. 6:13), for so is the way of all those who go around speaking evil talk, to wink with their eyes, thereby alluding to their slanderous words by innuendo, so that any other people listening will not understand. |
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לֹֽא־תֵלֵךְ רָכִיל.
אֲנִי אוֹמֵר עַל שֵׁם שֶׁכָּל מְשַׁלְּחֵי מְדָנִים וּמְסַפְּרֵי לָשׁוֹן הָרַע הוֹלְכִים בְּבָתֵּי רֵעֵיהֶם לְרַגֵּל מַה יִּרְאוּ רָע, אוֹ מַה יִּשְׁמְעוּ רָע, לְסַפֵּר בַּשּׁוּק, נִקְרָאִים הוֹלְכֵי רָכִיל — הוֹלְכֵי רְגִילָה, אשפיי"מנט בְּלַעַז. וּרְאָיָה לִדְבָרַי, שֶׁלֹּא מָצִינוּ רְכִילוּת שֶׁאֵין כָּתוּב בִּלְשׁוֹן הֲלִיכָה, לֹא תֵלֵךְ רָכִיל, הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל (ירמיהו ו'), וּשְׁאָר לָשׁוֹן הָרַע אֵין כָּתוּב בּוֹ הֲלִיכָה, מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ (תהילים ק"א), לָשׁוֹן רְמִיָּה (שם ק"כ), לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת (שם י"ב); לְכָךְ אֲנִי אוֹמֵר שֶׁהַלָּשׁוֹן הוֹלֵךְ וּמְרַגֵּל, שֶׁהַכַּ"ף נֶחֱלֶפֶת בְּגִימֶ"ל, שֶׁכָּל הָאוֹתִיּוֹת שֶׁמּוֹצָאֵיהֶם מִמָּקוֹם אֶחָד מִתְחַלְּפוֹת זוֹ בָזוֹ, בֵּי"ת בְּפֵ"א וְגִימֶ"ל בְּכַ"ף וְקוֹ"ף, וְנוּ"ן בְּלָמֶ"ד, וְזַיִ"ן בְּצָדִ"י, וְכֵן וַיְרַגֵּל בְּעַבְדְּךָ (שמואל ב י"ט) — רִגֵּל בְּמִרְמָה לֵאמֹר עָלַי רָעָה, וְכֵן לֹא רָגַל עַל לְשֹׁנוֹ (תהילים ט"ו), וְכֵן רוֹכֵל — הַסּוֹחֵר וּמְרַגֵּל אַחַר כָּל סְחוֹרָה, וְכֵן הַמּוֹכֵר בְּשָׂמִים לְהִתְקַשֵּׁט בָּהֶם הַנָּשִׁים, עַל שֵׁם שֶׁמְּחַזֵּר תָּמִיד בָּעֲיָרוֹת, נִקְרָא רוֹכֵל לְשׁוֹן רוֹגֵל; לָא תֵיכוּל קוּרְצִין כְּמוֹ וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא (דניאל ב׳:כ״ה), אָכַל בֵּיהּ קוּרְצָא בֵּי מַלְכָּא (ברבות נ"ח); נִרְאֶה בְעֵינַי שֶׁהָיָה מִשְׁפָּטָם לֶאֱכֹל בְּבֵית הַמְקַבֵּל דִּבְרֵיהֶם שׁוּם הַלְעָטָה, וְהוּא גְמַר חִזּוּק שֶׁדְּבָרָיו מְקֻיָּמִים וְיַעֲמִידֵם עַל הָאֱמֶת, וְאוֹתָהּ הַלְעָטָה נִקְרֵאת אֲכִילַת קוּרְצִין, לְשׁוֹן קוֹרֵץ בְּעֵינָיו (משלי ו'), שֶׁכֵּן דֶּרֶךְ כָּל הוֹלְכֵי רָכִיל לִקְרֹץ בְּעֵינֵיהֶם וְלִרְמֹז דִּבְרֵי רְכִילוּתָן, שֶׁלֹּא יָבִינוּ שְׁאָר הַשּׁוֹמְעִים:
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| You shall not stand by [the shedding of] your fellow’s blood. [I.e., do not stand by,] watching your fellow’s death, when you are able to save him; for example, if he is drowning in the river or if a wild beast or robbers come upon him. — [Torath Kohanim 19:41; Sanh. 73a] |
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לֹֽא־תַֽעֲמֹד עַל־דַּם רֵעֶךָ.
לִרְאוֹת בְּמִיתָתוֹ וְאַתָּה יָכוֹל לְהַצִּילוֹ, כְּגוֹן טוֹבֵעַ בַּנָּהָר וְחַיָּה אוֹ לִיסְטִים בָּאִים עָלָיו (סנהדרין ע"ג):
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| I am the Lord. faithful to pay reward [to those who heed the above warnings], and faithful to exact punishment [upon those who transgress them]. |
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אֲנִי ה'.
נֶאֱמָן לְשַׁלֵּם שָׂכָר, וְנֶאֱמָן לִפָּרַע:
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| 17You shall not hate your brother in your heart. You shall surely rebuke your fellow, but you shall not bear a sin on his account. |
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יזלֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֨יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹֽא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא: |
| but You shall not bear a sin on his account. I.e., [in the course of your rebuking your fellow,] do not embarrass him in public. — [Torath Kohanim 19:43; Arachin 16b] |
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וְלֹֽא־תִשָּׂא עָלָיו חֵֽטְא.
לֹא תַלְבִּין אֶת פָּנָיו בָּרַבִּים (עי' ספרא):
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| 18You shall neither take revenge from nor bear a grudge against the members of your people; you shall love your neighbor as yourself. I am the Lord. |
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יחלֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵֽעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֹֽה: |
| You shall neither take revenge. [For example:] He says to him, “Lend me your sickle,” and he [the latter] replies, “No!” The next day, he [the latter] says to him, “Lend me your ax.” [If] he says to him, “I will not lend it to you, just as you did not lend to me!” this constitutes revenge. And what constitutes “bearing a grudge?” [For example:] he says to him, “Lend me your ax,” and he [the latter] replies, “No!” Then the next day, he [the latter] says to him, “Lend me your sickle.” [Now, if] he says to him, “Here it is for you; I am not like you, who did not lend me!” this constitutes “bearing a grudge,” for he keeps the hatred in his heart, even though he does not take revenge. — [Torath Kohanim 19:44; Yoma 23a] |
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לֹֽא־תִקֹּם.
אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי קַרְדֻּמְּךָ, אָמַר לוֹ אֵינִי מַשְׁאִילְךָ כְּדֶרֶךְ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְקִימָה; וְאֵיזוֹ הִיא נְטִירָה? אָמַר לוֹ הַשְׁאִילֵנִי אֶת קַרְדֻּמְּךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ הֵא לְךָ, אֵינִי כְמוֹתְךָ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְטִירָה, שֶׁנּוֹטֵר הָאֵיבָה בְּלִבּוֹ, אַף עַל פִּי שֶׁאֵינוֹ נוֹקֵם (ספרא; יומא כ"ג):
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| You shall love your neighbor as yourself. Rabbi Akiva says: “This is a fundamental [all-inclusive] principle of the Torah.” - [Torath Kohanim 19:45] |
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וְאָֽהַבְתָּ לְרֵֽעֲךָ כָּמוֹךָ.
אָמַר רַבִּי עֲקִיבָא זֶה כְּלָל גָּדוֹל בַּתּוֹרָה (ספרא):
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| 19You shall observe My statutes: You shall not crossbreed your livestock with different species. You shall not sow your field with a mixture of seeds, and a garment which has a mixture of shaatnez shall not come upon you. |
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יטאֶת־חֻקֹּתַי֘ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙ לֹֽא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָֽׂדְךָ֖ לֹֽא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֨יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַֽעֲלֶ֖ה עָלֶֽיךָ: |
| You shall observe My statutes. They are the following: “You shall not crossbreed your livestock with different species, etc.” [The term] חֻקִּים, “statutes,” refers to the decrees of the Divine King, which have no rationale. |
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אֶת־חֻקֹּתַי תִּשְׁמֹרוּ.
וְאֵלּוּ הֵן: בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם וְגוֹ'; חֻקִּים — אֵלּוּ גְזֵרַת מֶלֶךְ שֶׁאֵין טַעַם לַדָּבָר:
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| and a garment which has a mixture. Why is this stated? Since Scripture says, “You shall not wear a mixture of wool and linen together” (Deut. 22:11), I might think that one may not wear [even] shearings of wool [beaten together with] stalks of linen. Therefore, Scripture says, “a garment” [thus excluding pieces of wool and linen combined together, which do not form a “garment”]. And how do we know that included [in this prohibition is also] felt [although it is not a garment, but only a belt]? Because Scripture employs the term שַׁעַטְנֵז, [an acronym of the terms] שׁוּעַ, combed, טָווּי, spun, and נוּז, woven. And נוּז, twisted. [i.e., even if the material in question is] “combed,” “spun” and “twined together” [although it does not form a garment]. And I say that [the term] נוּז denotes a material [made from fibers which have been] stretched and twined together in order to join it together; mestier in Old French, and similar to [the term employed by the Talmud], “…fit for use because of the hard [dry] seeds נַאֲזֵי that they have” (Moed Katan 12a), a term which we explain as meaning “hardened” [just as the fibers of the נוּז cloth become hardened when they are intertwined together]; flestre in Old French, wilted. And with regards to the actual term שַׁעַטְנֵז, Menahem [Ben Saruk] explains it to mean: “A combination of wool and linen.” |
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וּבֶגֶד כִּלְאַיִם.
לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו" (דברים כ"ב), יָכוֹל לֹא יִלְבַּשׁ גִּזֵּי צֶמֶר וַאֲנִיצֵי פִשְׁתָּן, תַּלְמוּד לוֹמָר "בֶּגֶד", מִנַּיִן לְרַבּוֹת הַלְּבָדִים? תַּלְמוּד לוֹמָר "שַׁעַטְנֵז" — דָּבָר שֶׁהוּא שׁוּעַ טָווּי וְנוּז. וְאוֹמֵר אֲנִי נוּז לְשׁוֹן דָּבָר הַנִּמְלָל וְשָׁזוּר זֶה עִם זֶה לְחַבְּרוֹ, טישט"יר בְּלַעַז, כְּמוֹ "חַזְיָין לִנְזָאֵי דְאִית בְּהוֹן" (מועד קטן י"ב), שֶׁאָנוּ מְפָרְשִׁין לְשׁוֹן כִּמּוּשׁ, פליש"טרא, וּלְשׁוֹן שַׁעַטְנֵז פֵּרֵשׁ מְנַחֵם מַחְבֶּרֶת צֶמֶר וּפִשְׁתִּים:
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| 20If a man lies carnally with a woman, and she is a handmaid designated for a man, and she had not been [fully] redeemed nor had her document of emancipation been granted her, there shall be an investigation; they shall not be put to death, because she had not been [completely] freed. |
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כוְאִ֠ישׁ כִּֽי־יִשְׁכַּ֨ב אֶת־אִשָּׁ֜ה שִׁכְבַת־זֶ֗רַע וְהִ֤וא שִׁפְחָה֙ נֶֽחֱרֶ֣פֶת לְאִ֔ישׁ וְהָפְדֵּה֙ לֹ֣א נִפְדָּ֔תָה א֥וֹ חֻפְשָׁ֖ה לֹ֣א נִתַּן־לָ֑הּ בִּקֹּ֧רֶת תִּֽהְיֶ֛ה לֹ֥א יֽוּמְת֖וּ כִּי־לֹ֥א חֻפָּֽשָׁה: |
| designated for a man. נֶחֱרֶפֶת, designated and specified for a [particular] man. And [regarding this term נֶחֱרֶפֶת,] I do not know of [a term] resembling it anywhere in Scripture, but the Scripture is speaking of a Canaanite handmaid, partly a handmaid and partly a free woman [i.e., she belonged to two partners and one freed his part of her], who is betrothed to a Hebrew slave, who is permitted to [marry] a handmaid. — [Torath Kohanim 19:52; Kereithoth 11a] |
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נֶֽחֱרֶפֶת לְאִישׁ.
מְיֻעֶדֶת וּמְיֻחֶדֶת לְאִישׁ, וְאֵינִי יוֹדֵעַ לוֹ דִמְיוֹן בַּמִּקְרָא; וּבְשִׁפְחָה כְנַעֲנִית חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חֹרִין הַמְאֹרֶסֶת לְעֶבֶד עִבְרִי שֶׁמֻּתָּר בְּשִׁפְחָה הַכָּתוּב מְדַבֵּר:
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| and she had not been [fully] redeemed. Heb. וְהָפְדֵּה לֹא נִפְדְּתָה, she is redeemed, but not redeemed. And when the unqualified term פִּדְיוֹן, “redemption” is employed, it means [redeeming with money. — [Torath Kohanim 19:53] |
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וְהָפְדֵּה לֹא נִפְדָּתָה.
פְּדוּיָה וְאֵינָהּ פְּדוּיָה, וּסְתָם פִּדְיוֹן בְּכֶסֶף:
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| nor had her document of emancipation been granted her. [the unqualified term חוֹפשׁ, “freeing,” refers to doing so] with a document [of release]. — [Torath Kohanim 19:53] |
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אוֹ חֻפְשָׁה.
בִּשְׁטָר (ספרא):
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| there shall be an investigation. Heb. בִּקֹרֶת תִּהְיֶה [which will result in] the woman being given lashes but not the man (Torath Kohanim 19:54) The court is obligated to investigate the matter in order not to sentence him [her] to death, since “she had not been [completely] freed” [and therefore,] her marriage is not completely binding. Our Rabbis, however, learned from [this verse], that whoever is sentenced to lashes [as this woman, those lashes] shall be accompanied by a “recitation” [בִּקֹרֶת בִּקְרִיאָה, derived from the בִּקֹרֶת, so that the phrase בִּקֹרֶת תִּהְיֶה is expounded to mean “she is to be given lashes with a קֹּרֶת, a recitation.” And what is the recitation referred to here? It is] that the judges who mete out the lashes, shall recite to the one receiving them (Deut. 28:58-59),“If you will not observe to fulfill [all the words of this Torah]…the Lord will bring upon you…uniquely [horrible] plagues!”- [Kereithoth 11a] |
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בִּקֹּרֶת תִּֽהְיֶה.
הִיא לוֹקָה וְלֹא הוּא, יֵשׁ עַל בֵּית דִּין לְבַקֵּר אֶת הַדָּבָר שֶׁלֹּא לְחַיְּבָהּ מִיתָה כי לא חפשה וְאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין גְּמוּרִין: וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן (מכות כ"ב), שֶׁמִּי שֶׁהוּא בְמַלְקוּת תְּהֵא בִקְרִיאָה — שֶׁהַדַּיָּנִים הַמַּלְקִין קוֹרִין עַל הַלּוֹקֶה "אִם לֹא תִשְׁמֹר לַעֲשׂוֹת וְגוֹ' וְהִפְלָא ה' אֶת מַכֹּתְךָ וְגוֹ'" (דברים כ"ח):
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| because she had not been [completely] freed. And therefore, the man is not liable to the death penalty because of [his intimacy with] her, since her marriage is not binding. It follows then, that if she had been freed, her marriage would be binding, and he would be liable to the death penalty. — [Torath Kohanim 19:55; Gittin 43b] |
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כִּֽי־לֹא חֻפְשָׁה.
לְפִיכָךְ אֵין חַיָּב עָלֶיהָ מִיתָה, שֶׁאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין, הָא אִם חֻפְּשָׁה קִדּוּשֶׁיהָ קִדּוּשִׁין וְחַיָּב מִיתָה (ספרא):
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| 21He shall bring his guilt offering to the Lord, to the entrance of the Tent of Meeting, a guilt offering ram. |
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כאוְהֵבִ֤יא אֶת־אֲשָׁמוֹ֙ לַֽיהֹוָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד אֵ֖יל אָשָֽׁם: |
| 22And the kohen shall effect atonement for him with the guilt offering ram, before the Lord, for the sin that he had committed; and he shall be forgiven for the sin that he had committed. |
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כבוְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵֽחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא: |
| And he shall be forgiven for the sin that he had committed. [The apparently superfluous phrase, “for the sin that he had committed,” is written] to include the intentional sinner like the unintentional sinner [insofar as atonement is effected by bringing a guilt-offering]. — [Torath Kohanim 19:57; Kereithoth 9a] |
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וְנִסְלַח לוֹ מֵֽחַטָּאתוֹ אֲשֶׁר חָטָא.
לְרַבּוֹת אֶת הַמֵּזִיד כַּשּׁוֹגֵג (ספרא):
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| 23When you come to the Land and you plant any food tree, you shall surely block its fruit [from use]; it shall be blocked from you [from use] for three years, not to be eaten. |
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כגוְכִֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כָּל־עֵ֣ץ מַֽאֲכָ֔ל וַֽעֲרַלְתֶּ֥ם עָרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁל֣שׁ שָׁנִ֗ים יִֽהְיֶ֥ה לָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵֽאָכֵֽל: |
| you shall surely block…[from use]. Heb. וַעִרַלְתֶּם עָרְלָתוֹ, [lit.:] “And you shall block up its blockage,” i.e., [its fruit] shall be blocked and closed up from deriving benefit from it. |
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וַֽעֲרַלְתֶּם עָרְלָתוֹ.
וַאֲטַמְתֶּם אֲטִימָתוֹ — יְהֵא אָטוּם וְנִסְתָּם מִלֵּהָנוֹת מִמֶּנּוּ:
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| it shall be blocked for you [from use] for three years. From when does one start counting [this three-year period]? From the time of its planting. — [Torath Kohanim 19:60] One might think that if one stores away the fruit [produced in the first three years], after the first three years have elapsed, [the fruit] will become permissible. Therefore, Scripture, says, “it shall be” -the fruit shall remain in its [forbidden] status [forever]. — [Torath Kohanim 19:62] |
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שָׁלשׁ שָׁנִים יִֽהְיֶה לָכֶם עֲרֵלִים.
מֵאֵימָתַי מוֹנֶה לוֹ? מִשְּׁעַת נְטִיעָתוֹ; יָכוֹל אִם הִצְנִיעוֹ, לְאַחַר שָׁלוֹשׁ שָׁנִים יְהֵא מֻתָּר, תַּלְמוּד לוֹמָר יִהְיֶה — בַּהֲוָיָתוֹ יְהֵא (ספרא):
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| 24And in the fourth year, all its fruit shall be holy, a praise to the Lord. |
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כדוּבַשָּׁנָה֙ הָֽרְבִיעִ֔ת יִֽהְיֶ֖ה כָּל־פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַֽיהוָֹֽה: |
| all its fruit shall be holy. Just like the second tithe, concerning which it is [also] written, “And every tithe of the Land…is holy to the Lord” (Lev. 27:30); just as the tithe may not be eaten outside the wall of Jerusalem, except after having been redeemed, so is this. — [see Torath Kohanim 19:66], and this thing is “a praise to the Lord,” for he carries it there [to Jerusalem,] to laud and give praise to Heaven. |
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יִֽהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ.
כְּמַעֲשֵׂר שֵׁנִי שֶׁכָּתוּב בּוֹ וְכָל מַעְשַׂר הָאָרֶץ וְגוֹ' קֹדֶשׁ לַה' (ויקרא כ"ז), מַה מַּעֲשֵׂר שֵׁנִי אֵינוֹ נֶאֱכָל חוּץ לְחוֹמוֹת יְרוּשָׁלַיִם אֶלָּא בְּפִדְיוֹן, אַף זֶה כֵּן, וְדָבָר זֶה הלולים לה' הוּא, שֶׁנּוֹשְׂאוֹ שָׁם לְשַׁבֵּחַ וּלְהַלֵּל לַשָּׁמַיִם (עי' ברכות ל"ה):
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| 25And in the fifth year, you may eat its fruit; [do this, in order] to increase its produce for you. I am the Lord, your God. |
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כהוּבַשָּׁנָ֣ה הַֽחֲמִישִׁ֗ת תֹּֽאכְלוּ֙ אֶת־פִּרְי֔וֹ לְהוֹסִ֥יף לָכֶ֖ם תְּבֽוּאָת֑וֹ אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| to increase its produce for you. This commandment which you will observe, will be “[in order] to increase its produce for you,” because as its reward, I will bless for you the fruits of [your] plantings. Rabbi Akiva used to say, “The Torah stated this to counter man’s evil inclination: so that a person should not say, ”For four years I suffer with this tree for nothing!“ Scripture therefore says here, ” [in order] to increase its produce for you." - [Torath Kohanim 19: 68] |
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לְהוֹסִיף לָכֶם תְּבֽוּאָתוֹ.
הַמִּצְוָה הַזֹּאת שֶׁתִּשְׁמְרוּ, תִּהְיֶה לְהוֹסִיף לָכֶם תְּבוּאָתוֹ, שֶׁבִּשְׂכָרָהּ אֲנִי מְבָרֵךְ לָכֶם פֵּרוֹת הַנְּטִיעָה; הָיָה רַבִּי עֲקִיבָא אוֹמֵר דִּבְּרָה תוֹרָה כְּנֶגֶד יֵצֶר הָרָע, שֶׁלֹּא יֹאמַר אָדָם הֲרֵי אַרְבַּע שָׁנִים אֲנִי מִצְטַעֵר בּוֹ חִנָּם לְפִיכָךְ נֶאֱמַר לְהוֹסִיף לָכֶם תְּבוּאָתוֹ (ספרא):
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| I am the Lord. I am the Lord Who promises regarding this and Who is faithful to keep My promise. |
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אֲנִי ה'.
אֲנִי ה' הַמַּבְטִיחַ עַל כָּךְ וְנֶאֱמָן לִשְׁמֹר הַבְטָחָתִי:
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| 26You shall not eat over the blood. You shall not act on the basis of omens or lucky hours. |
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כולֹ֥א תֹֽאכְל֖וּ עַל־הַדָּ֑ם לֹ֥א תְנַֽחֲשׁ֖וּ וְלֹ֥א תְעוֹנֵֽנוּ: |
| You shall not eat over the blood. [This verse is] expounded in many different ways in Sanhedrin (63a) [as follows]: (a) It is a warning that one must not eat from the flesh of holy sacrifices before the dashing of the blood; (b) It is a warning against [anyone] who eats from an ordinary animal before its soul [contained in its blood] has [fully] departed; and in many more [ways this verse is expounded there]. |
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לֹא תֹֽאכְלוּ עַל־הַדָּם.
לְהַרְבֵּה פָנִים נִדְרָשׁ בְּסַנְהֶדְרִין (דף ס"ג): אַזְהָרָה שֶׁלֹּא יֹאכַל מִבְּשַֹר קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, וְאַזְהָרָה לָאוֹכֵל מִבֶּהֱמַת חֻלִּין טֶרֶם שֶׁתֵּצֵא נַפְשָׁהּ, וְעוֹד הַרְבֵּה:
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| You shall not act on the basis of omens. like those who interpret [the sounds or actions of] a weasel or birds as omens [for good or bad], - [Torath Kohanim 19:71; Sanh. 66a], or [like those who interpret] bread falling from his mouth or a deer crossing his path [as signs for certain things]. — [Sanh. 65b] |
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לֹא תְנַֽחֲשׁוּ.
כְּגוֹן אֵלּוּ הַמְנַחֲשִׁין בְּחֻלְדָּה וּבְעוֹפוֹת, פִּתּוֹ נָפְלָה מִפִּיו, צְבִי הִפְסִיקוֹ בַדֶּרֶךְ (ספרא):
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| You shall not act on the basis of… lucky hours. [The expression תְעוֹנְנוּ] denotes times (עוֹנוֹת) and hours, that one would say, “Such and such a day is auspicious to begin your work,” or, “Such and such an hour is unlucky to embark [on a journey].” - [Sanh. 65b] |
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וְלֹא תְעוֹנֵֽנוּ.
לְשׁוֹן עוֹנוֹת וְשָׁעוֹת, שֶׁאוֹמֵר יוֹם פְּלוֹנִי יָפֶה לְהַתְחִיל מְלָאכָה, שָׁעָה פְלוֹנִית קָשָׁה לָצֵאת (סנהדרין ס"ה):
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| 27You shall not round off the corner of your head, and you shall not destroy the edge of your beard. |
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כזלֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹֽאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ: |
| You shall not round off the corner of your head. This refers to someone who [cuts his hair in such a way that he] makes [the hair on] his temples even with that behind his ear and on his forehead [i.e., the front hairline], thereby causing [the hairline] surrounding his head to become a circle, since the main hairline behind the ears is at a much higher level than [the hair on] his temples. — [Mak. 20b] |
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לֹא תַקִּפוּ פְּאַת רֹֽאשְׁכֶם.
זֶה הַמַּשְׁוֶה צְדָעָיו לַאֲחוֹרֵי אָזְנוֹ וּלְפַדַּחְתּוֹ, וְנִמְצָא הֶקֵּף רֹאשׁוֹ עָגֹל סָבִיב, שֶׁעַל אֲחוֹרֵי אָזְנָיו עִקְּרֵי שְׂעָרוֹ לְמַעְלָה מִצְּדָעָיו הַרְבֵּה:
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| the edge of your beard. [meaning:] The end of the beard and its borders. And these are five: two on each cheek at the top [edge of the cheek] near the head, where [the cheek] is broad and has two “corners” [i.e., extremities, one near the temple and the other at the end of the cheek bone towards the center of the face]-and one below, on the chin, at the point where the two cheeks join together. - [Torath Kohanim 19: 74; Mak. 20b] |
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פְּאַת זְקָנֶֽךָ.
סוֹף הַזָּקָן וּגְבוּלָיו (מכות כ'), וְהֵן חָמֵשׁ — שְׁתַּיִם בְּכָל לֶחִי וָלֶחִי, לְמַעְלָה אֵצֶל הָרֹאשׁ שֶׁהוּא רָחָב, וְיֵשׁ בּוֹ שְׁתֵּי פֵאוֹת, וְאַחַת לְמַטָּה בְּסַנְטֵרוֹ — מְקוֹם חִבּוּר שְׁנֵי הַלְּחָיַיִם יַחַד (שבועות נ'):
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| 28You shall not make cuts in your flesh for a person [who died]. You shall not etch a tattoo on yourselves. I am the Lord. |
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כחוְשֶׂ֣רֶט לָנֶ֗פֶשׁ לֹ֤א תִתְּנוּ֙ בִּבְשַׂרְכֶ֔ם וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם אֲנִ֖י יְהוָֹֽה: |
| You shall not make cuts [in your flesh] for a person [who died]. This was the practice of the Amorites: to make cuts in their flesh when a person [related] to them died. |
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וְשֶׂרֶט לָנֶפֶשׁ.
כֵּן דַּרְכָּן שֶׁל אֱמוֹרִיִּים לִהְיוֹת מְשָׂרְטִין בְּשָֹרָם כְּשֶׁמֵּת לָהֶם מֵת:
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| etch a tattoo. Heb. וּכְתֹבֶת קַעֲקַע, an inscription etched (מְחֻקֶּה) and sunken (שָׁקוּע), never to be erased, for one etches it with a needle, and it remains permanently black. |
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וּכְתֹבֶת קַֽעֲקַע.
כְּתָב מְחֻקֶּה וְשָׁקוּעַ שֶׁאֵינוֹ נִמְחָק לְעוֹלָם שֶׁמְּקַעְקְעוֹ בְּמַחַט וְהוּא מַשְׁחִיר לְעוֹלָם:
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| etched. Heb. קַעְקַע. Similar to the expression [found in the verses], “and hang (וְהוֹקַע) them” [lit., “and sink them”] (Num. 25:4), and, “and we will hang them (וְהוֹקַעְנוּם) ” [lit., “and we will sink them”] (II Sam. 21:6). They would thrust a pole into the ground, and hang the [guilty people] on it; in this way, [the ones hanged would appear as if] inserted and thrust into the ground [and thus the word קַעְקַע denoting “etched in and sunken” into the skin]; porpoynt in Old French [according to Greenberg, porpoint according to Gukovitzki]. |
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קַֽעֲקַע.
לְשׁוֹן וְהוֹקַע אוֹתָם (במדבר כ"ה), וְהוֹקַעְנוּם (שמואל ב כ"א), תּוֹחֲבִין עֵץ בָּאָרֶץ וְתוֹלִין אוֹתָם עֲלֵיהֶם, וְנִמְצְאוּ מְחֻקִּין וּתְחוּבִין בַּקַּרְקַע, פורפו"ינט בְּלַעַז:
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| 29You shall not defile your daughter by making her a harlot, lest the Land fall into harlotry and the land be filled with immorality. |
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כטאַל־תְּחַלֵּ֥ל אֶת־בִּתְּךָ֖ לְהַזְנוֹתָ֑הּ וְלֹֽא־תִזְנֶ֣ה הָאָ֔רֶץ וּמָֽלְאָ֥ה הָאָ֖רֶץ זִמָּֽה: |
| You shall not defile your daughter by making her a harlot. [This is speaking of] a person who hands over his unmarried daughter to have relations that are not for the purpose of marriage.[Torath Kohanim 19:77; Sanh. 76a] |
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אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ.
בְּמוֹסֵר בִּתּוֹ פְנוּיָה לְבִיאָה שֶׁלֹּא לְשֵׁם קִדּוּשִׁין (סנהדרין ע"ו):
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| lest the Land fall into harlotry. Heb. וְלֹא תִזְנֶה, for if you do so, the Land itself will cause its fruits to go astray (מְזַנֶּה), producing them elsewhere and not in your Land. And thus the verse says (Jer. 3:2-3), “[and you defiled the Land with your harlotries (בִּזְנוּתַיִךְ) …] Therefore, the rains were withheld.” - [Torath Kohanim 19:77] |
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וְלֹֽא־תִזְנֶה הָאָרֶץ.
אִם אַתָּה עוֹשֶׂה כֵּן, הָאָרֶץ מְזַנָּה אֶת פֵּרוֹתֶיהָ לַעֲשׂוֹתָן בְּמָקוֹם אַחֵר וְלֹא בְאַרְצְכֶם, וְכֵן הוּא אוֹמֵר (ירמיהו ג'), וַיִּמָּנְעוּ רְבִיבִים וְגוֹ' (תוספתא, קידושין א'):
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| 30You shall observe My Sabbaths and revere My Sanctuary. I am the Lord. |
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לאֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְהוָֹֽה: |
| And revere My Sanctuary. One may not enter [the Temple Mount] with his [walking] staff, his shoes, with his money belt, or with the dust on his feet.[Yev. 6b] And although I warn you regarding the [holiness of the] Sanctuary, [says God,] nevertheless-“You shall observe My Sabbaths”-the construction of the Sanctuary does not supersede [the laws of the] Sabbath. — [Yev. 6a]. |
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וּמִקְדָּשִׁי תִּירָאוּ.
לֹא יִכָּנֵס בְּמַקְלוֹ וּבְמִנְעָלוֹ וּבַאֲפֻנְדָּתוֹ וּבְאָבָק שֶׁעַל רַגְלָיו (ברכות נ"ד); וְאַף עַל פִּי שֶׁאֲנִי מַזְהִירְכֶם עַל הַמִּקְדָּשׁ, אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ — אֵין בִּנְיַן הַמִּקְדָּשׁ דּוֹחֶה שַׁבָּת (ספרא):
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| 31You shall not turn to [the sorcery of] Ov or Yid'oni; you shall not seek [these and thereby] defile yourselves through them. I am the Lord, your God. |
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לאאַל־תִּפְנ֤וּ אֶל־הָֽאֹבֹת֙ וְאֶל־הַיִּדְּעֹנִ֔ים אַל־תְּבַקְשׁ֖וּ לְטָמְאָ֣ה בָהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| You shall not turn to [the sorcery of]. Ov or Yid’oni. This is a warning against one who practices the sorcery of Ov or Yid’oni. [And what are these forms of sorcery?] One who practices the sorcery of Ov is “Pithom the sorcerer” (see Rashi Deut. 18:11); [he communes with the dead, as it were, by raising the spirit of the dead, which then] speaks from his armpit. [And one who practices the sorcery of] Yid’oni inserts the bone of a creature called Yido’a (see Bartenura, Mishnah Kilayim 8:5) into his mouth, and the bone speaks [from there].-[Torath Kohanim 19:79; Sanh. 65b] |
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אַל־תִּפְנוּ.
אַזְהָרָה לְבַעַל אוֹב וְיִדְּעוֹנִי; בַּעַל אוֹב זֶה פִּיתוֹם הַמְדַבֵּר מִשֶּׁחְיוֹ, וְיִדְּעוֹנִי הַמַּכְנִיס עֶצֶם חַיָּה שֶׁשְּׁמָה יַדּוּעַ לְתוֹךְ פִּיו וְהָעֶצֶם מְדַבֵּר (סנהדרין ס"ה):
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| you shall not seek. to occupy yourselves with these [types of sorcery], for if you do occupy yourselves with them, you will become defiled before Me [says God], and I will deem you abominable. |
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אַל־תְּבַקְשׁוּ.
לִהְיוֹת עֲסוּקִים בָּם, שֶׁאִם תַּעַסְקוּ בָם, אַתֶּם מִטַּמְּאִין לְפָנַי וַאֲנִי מְתַעֵב אֶתְכֶם:
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| I am the Lord, your God. Know Whom you are exchanging for whom [i.e., you would be exchanging “the Lord, your God” for these futile sorceries]. — [Torath Kohanim 19:79] |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
דְּעוּ אֶת מִי אַתֶּם מַחֲלִיפִין בְּמִי (ספרא):
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| 32You shall rise before a venerable person and you shall respect the elderly, and you shall fear your God. I am the Lord. |
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לבמִפְּנֵ֤י שֵׂיבָה֙ תָּק֔וּם וְהָֽדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן וְיָרֵ֥אתָ מֵּֽאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֹֽה: |
| You shall rise before a venerable person. One might think [that the commandment refers to rising before] an old person, [even though he may be] guilty [of transgression]. Scripture, therefore, says, זָקֵן the term זָקֵן exclusively refers to one who has acquired wisdom [see Num. 11:16, where the same term refers to great, wise men, and therefore not guilty of transgression]. — [Torath Kohanim 19:80; Kid. 32b] |
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מִפְּנֵי שֵׂיבָה תָּקוּם.
יָכוֹל זָקֵן אַשְׁמַאי, תַּלְמוּד לוֹמָר זָקֵן, אֵין זָקֵן אֶלָּא שֶׁקָּנָה חָכְמָה (קידושין ל"ב):
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| and you shall respect the elderly. What is meant by “respecting” [the elderly]? One may not sit in his place, speak in his stead [when it is the elder’s turn to speak], or contradict him. [Since one is obligated to rise before the elderly only when the latter enters within one’s four cubits,] one might think that he may close his eyes [when the elder approaches], as if he did not see him [and thus evade the obligation to rise before him]! Therefore Scripture adds here, “and you shall fear your God,” for this matter is privately known to the one who commits it, and no one knows about it except the person himself, and, concerning any matter known only in the heart [of one person,], Scripture says, “and you shall fear your God,” [for God knows man’s thoughts]. — [Torath Kohanim 19:80; Kid. 31b, 32b] |
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וְהָֽדַרְתָּ פְּנֵי זָקֵן.
אֵיזֶהוּ הִדּוּר? לֹא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יִסְתֹּר אֶת דְּבָרָיו: יָכוֹל יַעֲצִים עֵינָיו כְּמִי שֶׁלֹּא רָאָהוּ? לְכָךְ נֶאֱמַר ויראת מאלהיך, שֶׁהֲרֵי דָּבָר זֶה מָסוּר לְלִבּוֹ שֶׁל עוֹשֵׂהוּ, שֶׁאֵין מַכִּיר בּוֹ אֶלָּא הוּא, וְכָל דָּבָר הַמָּסוּר לַלֵּב נֶאֱמַר בוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ (שם):
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| 33When a stranger sojourns with you in your land, you shall not taunt him. |
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לגוְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ: |
| you shall not taunt him. Heb. לֹא תוֹנוּ. [This refers to] tormenting with words [as opposed to torment through other means, e.g., financially (see Rashi Lev. 25:14)]. [For instance,] do not say to him, “Only yesterday you were an idol worshipper, and now you come to learn Torah, which was given over by the Almighty God Himself! ”. — [Torath Kohanim 19:82] |
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לֹא תוֹנוּ.
אוֹנָאַת דְּבָרִים; לֹא תֹאמַר לוֹ אֶמֶשׁ הָיִיתָ עוֹבֵד עֲבוֹדָה זָרָה וְעַכְשָׁו אַתָּה בָא לִלְמֹד תּוֹרָה שֶׁנִּתְּנָה מִפִּי הַגְּבוּרָה (בבא מציעא נ"ח):
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| 34The stranger who sojourns with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord, your God. |
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לדכְּאֶזְרָ֣ח מִכֶּם֩ יִֽהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר | הַגָּ֣ר אִתְּכֶ֗ם וְאָֽהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם: |
| for you were strangers. Do not accuse your fellow man with your own defect. - [B.M. 59b] |
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כִּֽי־גֵרִים הֱיִיתֶם.
מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרְךָ (שם נ"ט):
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| I am the Lord, your God. [Here, the word for “your,” אלֹהֵיכֶם, is in the plural; thus, regarding the stranger, Scripture reminds you:] I am Your God and his God! |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
אֱלֹהֶיךָ וֵאלֹהָיו אֲנִי:
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| 35You shall not commit a perversion of justice with measures, weights, or liquid measures. |
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להלֹא־תַֽעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה: |
| You shall not commit a perversion of justice. If we are dealing [here] with litigation, Scripture has already stated (verse above), “You shall commit no injustice in judgment.” So what is the “judgment” that is taught here? It refers to [“just” behavior regarding one’s dealing with] measures, weights or liquid measures: this teaches us that one who measures [out something in business,] is called a “judge,” for if he falsifies the measure, he is considered to be as one who perverts justice. He is [accordingly] called perverse, hated, disgusting, fit for destruction, and an abomination (see Rashi on verse 15 above). [Moreover,] he brings about the five things stated regarding a [corrupt] judge, namely, that he (a) defiles the Land, (b) desecrates the Name of God, (c) drives away the Divine Presence, (d) causes Israel to fall by the sword, and (e) exiles Israel from their Land. — [Torath Kohanim 19:84] |
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לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט.
אִם לְדִין, הֲרֵי כְּבָר נֶאֱמַר לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט (פסוק ט"ו), וּמַהוּ מִשְׁפָּט הַשָּׁנוּי כָּאן? הוּא הַמִּדָּה וְהַמִּשְׁקָל וְהַמְּשׂוּרָה, מְלַמֵּד שֶׁהַמּוֹדֵד נִקְרָא דַיָּן, שֶׁאִם שִׁקֵּר בַּמִּדָּה הֲרֵי הוּא כִמְקַלְקֵל אֶת הַדִּין, וְקָרוּי עַוָּל, שָׂנאוּי וּמְשֻׁקָּץ, חֵרֶם וְתוֹעֵבָה, וְגוֹרֵם לַחֲמִשָּׁה דְבָרִים הָאֲמוּרִים בַּדַּיָּן — מְטַמֵּא אֶת הָאָרֶץ, וּמְחַלֵּל אֶת הַשֵּׁם, וּמְסַלֵּק אֶת הַשְּׁכִינָה, וּמַפִּיל אֶת יִשְׂרָאֵל בַּחֶרֶב, וּמַגְלֶה אוֹתָם מֵאַרְצָם (ספרא):
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| with measures. This refers to a land measure [i.e., measures of length or area of land]. — [Torath Kohanim 19:85; B.M. 61b]; |
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בַּמִּדָּה.
זוֹ מִדַּת הָאָרֶץ (שם):
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| weights. [This is to be understood] according to its apparent meaning. |
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בַּמִּשְׁקָל.
כְּמַשְׁמָעוֹ:
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| liquid measures. Heb. וּבַמְּשׂוּרָה. This refers to liquid and solid measures. — [see Torath Kohanim 19:85 and B.M. 61b] |
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וּבַמְּשׂוּרָֽה.
הִיא מִדַּת הַלַּח וְהַיָּבֵשׁ (בבא מציעא ס"א):
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| 36You shall have true scales, true weights, a true ephah, and a true hin. I am the Lord, your God, Who brought you out of the land of Egypt. |
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לומֹ֧אזְנֵי צֶ֣דֶק אַבְנֵי־צֶ֗דֶק אֵ֥יפַת צֶ֛דֶק וְהִ֥ין צֶ֖דֶק יִֽהְיֶ֣ה לָכֶ֑ם אֲנִי֙ יְהוָֹ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם: |
| true weights. Heb. אַבְנֵי צֶדֶק, lit. stones of righteousness. These are the weights [people use] to weigh against [i.e., as a standard weight on the scales]. |
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אַבְנֵי־צֶדֶק.
הֵם הַמִּשְׁקוֹלוֹת שֶׁשּׁוֹקְלִין כְּנֶגְדָּן:
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| a true ephah. This is a [unit of] dry measure. |
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אֵיפַת.
הִיא מִדַּת הַיָּבֵשׁ:
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| and a true hin. This is a [unit of] liquid measure. |
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וְהִין.
זוֹ הִיא מִדַּת הַלַּח:
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| Who brought you out. on this condition [i.e., to observe these commandments]. — [Torath Kohanim 19:87] Another explanation: [God says,] In Egypt, I discerned between the drop [of sperm that led to the conception] of a firstborn and the drop [of sperm that did] not [lead to the conception] of a firstborn. [Likewise,] I am the One faithful to exact punishment upon someone who secretly stores his weights in salt [thus altering their weight] in order to defraud people who do not recognize them [as weights that have been tampered with]. — [B.M. 61b] |
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אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם.
עַל מְנָת כֵּן; דָּבָר אַחֵר אֲנִי הִבְחַנְתִּי בְּמִצְרַיִם בֵּין טִפָּה שֶׁל בְּכוֹר לְטִפָּה שֶׁאֵינָהּ שֶׁל בְּכוֹר, וַאֲנִי הַנֶּאֱמָן לִפָּרַע מִמִּי שֶׁטּוֹמֵן מִשְׁקְלוֹתָיו בַּמֶּלַח לְהוֹנוֹת אֶת הַבְּרִיּוֹת שֶׁאֵין מַכִּירִין בָּהֶם (בבא מציעא ס"א):
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| 37You shall observe all My statutes and all My ordinances, and fulfill them. I am the Lord. |
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לזוּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהוָֹֽה: |
