| 1And the Lord spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually. |
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בצַ֞ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַֽעֲלֹ֥ת נֵ֖ר תָּמִֽיד: |
| Command the children of Israel [and they shall take to you pure olive oil… to kindle the lamps continually]. This is the passage of the commandment of the lamps, and the passage [that begins with] “And you will command…” (Exod. 27:20-21) was stated only in context of describing the construction of the Mishkan, i.e., stating the necessity of the menorah. And the meaning [of that passage] is: “You will eventually command the children of Israel regarding this” [namely, here in our passage]. |
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צַו אֶת־בְּנֵי יִשְׂרָאֵל.
זוֹ פָרָשַׁת מִצְוַת הַנֵּרוֹת, וּפָרָשַׁת וְאַתָּה תְּצַוֶּה לֹא נֶאֶמְרָה אֶלָּא עַל סֵדֶר מְלֶאכֶת הַמִּשְׁכָּן, לְפָרֵשׁ צֹרֶךְ הַמְּנוֹרָה, וְכֵן מַשְׁמָע: וְאַתָּה סוֹפְךָ לְצַוּוֹת אֶת בְּנֵי יִשְׂרָאֵל עַל כָּךְ:
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| pure olive oil. Three [grades of] oil are extracted from an olive: The first [drop of oil that the olive issues after crushing] is called זָךְ, “pure,” [and is used for the menorah; the second and third oils that result from grinding are used for the meal offerings]. These [grades of oil] are enumerated in Tractate Men. (86a) and in Torath Kohanim (24: 210). |
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שֶׁמֶן זַיִת זָךְ.
שְׁלוֹשָׁה שְׁמָנִים יוֹצְאִים מִן הַזַּיִת, הָרִאשׁוֹן קָרוּי זָךְ, וְהֵן מְפֹרָשִׁין בִּמְנָחוֹת (דף פ"ו) וּבְתּוֹרַת כֹּהֲנִים:
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| continually. Heb. תָּמִיד. From [one] night to the next [i.e., even though it was to burn only until the morning-see verse 3-it was continual (תָּמִיד) in that it was to be lit each night]. This is similar to the continual burnt offering (עוֹלַת תָּמִיד) which was only from day to day, [as in Num. 28:1-8]. |
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תָּמִֽיד.
מִלַּיְלָה לְלַיְלָה, כְּמוֹ עוֹלַת תָּמִיד, שֶׁאֵינָהּ אֶלָּא מִיּוֹם לְיוֹם:
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| 3Outside the dividing curtain of the testimony in the Tent of Meeting, Aaron shall set it up before the Lord from evening to morning continually. [This shall be] an eternal statute for your generations. |
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גמִחוּץ֩ לְפָרֹ֨כֶת הָֽעֵדֻ֜ת בְּאֹ֣הֶל מוֹעֵ֗ד יַֽעֲרֹךְ֩ אֹת֨וֹ אַֽהֲרֹ֜ן מֵעֶ֧רֶב עַד־בֹּ֛קֶר לִפְנֵ֥י יְהֹוָ֖ה תָּמִ֑יד חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם: |
| the dividing curtain of the testimony. which was situated in front of the ark, which was called “the Testimony (הָעֵדֻת).” And our Rabbis expounded [that the הָעֵדֻת alludes to] the western lamp, which was a “testimony (עֵדֻת)” to all the creatures on earth that the Shechinah rested upon Israel, for [the Kohen Gadol] would place into it the same amount of oil he placed into the other lamps, and from it he would begin [the kindling] and with it he would finish [the cleaning, since it continued to burn miraculously until the following evening]. — [Rashi Shab. 22b; Nachalath Ya’akov] |
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לְפָרֹכֶת הָֽעֵדֻת.
שֶׁלִּפְנֵי הָאָרוֹן שֶׁהוּא קָרוּי עֵדוּת; וְרַבּוֹתֵינוּ דָרְשׁוּ עַל נֵר מַעֲרָבִי, שֶׁהוּא עֵדוּת לְכָל בָּאֵי עוֹלָם שֶׁהַשְּׁכִינָה שׁוֹרָה בְיִשְׂרָאֵל, שֶׁנּוֹתֵן בָּהּ שֶׁמֶן כְּמִדַּת חַבְרוֹתֶיהָ, וּמִמֶּנָּה הָיָה מַתְחִיל וּבָהּ הָיָה מְסַיֵּם (שבת כ"ב; מנחות פ"ו):
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| Aaron shall set it up from evening to morning. He shall set it up in such a way that it has enough [oil] for it to burn for the entire night. And our Sages estimated [this amount to be] half a log for each lamp. This [amount] is sufficient even for the [long, winter] nights of the Teveth season. And this measure became fixed for them [i.e., for the lights even during the shorter, summer nights]. — [Mizrachi; Men. 89a] |
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יַֽעֲרֹךְ אֹתוֹ אַֽהֲרֹן מֵעֶרֶב עַד־בֹּקֶר.
יַעֲרֹךְ אוֹתוֹ עֲרִיכָה הָרְאוּיָה לְמִדַּת כָּל הַלַּיְלָה, וְשִׁעֲרוּ חֲכָמִים חֲצִי לֹג לְכָל נֵר וָנֵר, וְהֵן כְּדַאי אַף לְלֵילֵי תְּקוּפַת טֵבֵת, וּמִדָּה זוֹ הֻקְבְּעָה לָהֶם (מנחות פ"ט):
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| 4Upon the pure menorah, he shall set up the lamps, before the Lord, continually. |
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דעַ֚ל הַמְּנֹרָ֣ה הַטְּהֹרָ֔ה יַֽעֲרֹ֖ךְ אֶת־הַנֵּר֑וֹת לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד: |
| pure menorah. [The menorah] which was [made of] pure gold. Another explanation [for “Upon the pure menorah”] is: [He shall set up the lamps] upon the purity (טָהֳרָהּ) of the menorah, because [before kindling] he would first clean it up (מְטַהֵר) and clear it of ashes [from the previous night’s burning]. — [See Torath Kohanim 24:218] |
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הַמְּנֹרָה הַטְּהֹרָה.
שֶׁהִיא זָהָב טָהוֹר; דָּבָר אַחֵר עַל טָהֳרָהּ שֶׁל מְנוֹרָה, שֶׁמְּטַהֲרָהּ וּמְדַשְּׁנָהּ תְּחִלָּה מִן הָאֵפֶר (עי' ספרא):
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| 5And you shall take fine flour and bake it [into] twelve loaves. Each loaf shall be [made from] two tenths [of an ephah of flour]. |
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הוְלָֽקַחְתָּ֣ סֹ֔לֶת וְאָֽפִיתָ֣ אֹתָ֔הּ שְׁתֵּ֥ים עֶשְׂרֵ֖ה חַלּ֑וֹת שְׁנֵי֙ עֶשְׂרֹנִ֔ים יִֽהְיֶ֖ה הַֽחַלָּ֥ה הָֽאֶחָֽת: |
| 6And you place them in two stacks, six in each stack, upon the pure table, before the Lord. |
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ווְשַׂמְתָּ֥ אוֹתָ֛ם שְׁתַּ֥יִם מַֽעֲרָכ֖וֹת שֵׁ֣שׁ הַמַּֽעֲרָ֑כֶת עַ֛ל הַשֻּׁלְחָ֥ן הַטָּהֹ֖ר לִפְנֵ֥י יְהֹוָֽה: |
| six in each stack. שֵׁשׁ הַמַּעֲרֶכֶת, lit. six the stack, six loaves in one stack. |
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שֵׁשׁ הַמַּֽעֲרָכֶת.
שֵׁשׁ חַלּוֹת הַמַּעֲרֶכֶת הָאַחַת:
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| upon the pure table. Heb. הַשֻׁלְחָן הַטָהֹר, [the table] of pure gold. Another explanation: upon the top surface (טָהָר) of the table [as in Arabic]. The loaves of bread were thin and thus fragile. Therefore, in order to prevent them from cracking when stacked upon each other, separating racks supported each loaf-except for the very bottom loaf in each stack, which must rest directly “upon the surface of the table (עַל הַשֻׁלְחָן הַטָהֹר),” without any rack intervening between the loaf and the table surface] so that the racks should not [intervene and] raise the [bottom loaf of] bread [in each stack] from [direct contact with] the surface of the table. — [Torath Kohanim 24:225] |
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הַשֻּׁלְחָן הַטָּהֹר.
שֶׁל זָהָב טָהוֹר; דָּבָר אַחֵר: עַל טָהֳרוֹ שֶׁל שֻׁלְחָן, שֶׁלֹּא יִהְיוּ הַסְּנִיפִין מַגְבִּיהִין אֶת הַלֶּחֶם מֵעַל גַּבֵּי הַשֻּׁלְחָן (שם; מנחות צ"ז):
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| 7And you shall place pure frankincense alongside each stack, and it shall be a reminder for the bread, a fire offering to the Lord. |
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זוְנָֽתַתָּ֥ עַל־הַמַּֽעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה וְהָֽיְתָ֤ה לַלֶּ֨חֶם֙ לְאַזְכָּרָ֔ה אִשֶּׁ֖ה לַֽיהֹוָֽה: |
| And you shall place…alongside each stack. Heb. וְנָתַתָּ עַל הַמַּעֲרֶכֶת, [lit., “And you shall place (pure frankincense) upon the stack.” Here, the meaning is: And you shall place pure frankincense] alongside each of the two stacks (Sifthei Chachamim, see also, Men. 62a, and 96a, Chok vol. 5, pg. 177, for the opinion of Abba Shaul and Rabbi Yehudah Hanassi). There were two bowls of frankincense, each bowl containing a fist-full (מְלֹא קֹמֶץ). - [See Rashi on Lev. 2:2; Torath Kohanim 24:228] |
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וְנָֽתַתָּ עַל־הַמַּֽעֲרֶכֶת.
עַל כָּל אַחַת מִשְּׁתֵי הַמַּעֲרָכוֹת; וְהָיוּ שְׁנֵי בְזִיכֵי לְבוֹנָה מְלֹא קֹמֶץ לְכָל אַחַת:
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| shall be. [I.e.,] this frankincense [shall be]. |
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וְהָֽיְתָה.
הַלְּבוֹנָה הַזֹּאת:
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| a reminder for the bread. Because nothing of the bread [itself] was offered to the most High [on the altar]. Rather, the frankincense was burned when they removed it on every Sabbath. Thus, the frankincense was a “reminder” for the bread, by which it is “remembered” above, like the fist-full [of flour and oil] which is the reminder for the meal offering. - [see Lev. 2:13] |
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לַלֶּחֶם לְאַזְכָּרָה.
שֶׁאֵין מִן הַלֶּחֶם לְגָבוֹהַּ כְּלוּם, אֶלָּא הַלְּבוֹנָה נִקְטֶרֶת כְּשֶׁמְּסַלְּקִין אוֹתוֹ בְּכָל שַׁבָּת וְשַׁבָּת, וְהִיא לְזִכָּרוֹן לַלֶּחֶם, שֶׁעַל יָדָהּ הוּא נִזְכָּר לְמַעְלָה, כַּקֹּמֶץ שֶׁהִיא אַזְכָּרָה לַמִּנְחָה (עי' ספרא):
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| 8Each and every Sabbath day, he shall set it up before the Lord [to be there] continuously, from the children of Israel an eternal covenant. |
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חבְּי֨וֹם הַשַּׁבָּ֜ת בְּי֣וֹם הַשַּׁבָּ֗ת יַֽעַרְכֶ֛נּוּ לִפְנֵ֥י יְהֹוָ֖ה תָּמִ֑יד מֵאֵ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל בְּרִ֥ית עוֹלָֽם: |
| 9And it shall belong to Aaron and his sons, and they shall eat it in a holy place, for it is holy of holies for him, among the fire offerings of the Lord, an eternal statute. |
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טוְהָֽיְתָה֙ לְאַֽהֲרֹ֣ן וּלְבָנָ֔יו וַֽאֲכָלֻ֖הוּ בְּמָק֣וֹם קָד֑שׁ כִּ֡י קֹ֩דֶשׁ֩ קָֽדָשִׁ֨ים ה֥וּא ל֛וֹ מֵֽאִשֵּׁ֥י יְהֹוָ֖ה חָק־עוֹלָֽם: |
| shall belong. Heb. וְהָיְתָה. This meal offering (מִנְחָה, which is feminine) [shall belong]. For [although, strictly speaking, the bread is not the usual “meal offering (מִנְחָה),” it is included in that category, because] any offering that comes from grain falls under the category of a meal offering. |
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וְהָֽיְתָה.
הַמִּנְחָה הַזֹּאת, שֶׁכָּל דָּבָר הַבָּא מִן הַתְּבוּאָה בִּכְלַל מִנְחָה הוּא:
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| and they shall eat it. Heb. וַאֲכָלֻהוּ, [in the masculine gender] referring to the bread (לֶחֶם) , which is in the masculine gender. |
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וַֽאֲכָלֻהוּ.
מוּסָב עַל הַלֶּחֶם שֶׁהוּא לְשׁוֹן זָכָר:
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| 10Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel, and they quarreled in the camp this son of the Israelite woman, and an Israelite man. |
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יוַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּנָּצוּ֙ בַּמַּֽחֲנֶ֔ה בֶּ֚ן הַיִּשְׂרְאֵלִ֔ית וְאִ֖ישׁ הַיִּשְׂרְאֵלִֽי: |
| the son of an Israelite woman…went out. From where did he go out? Rabbi Levi says: “He went out of his world” [i.e., he forfeited his share in the World to Come. See Be’er Basadeh , Maskil L’David]. Rabbi Berechiah says: “He went out of the above passage.” He mocked and said, “[Scripture says,] ‘Each… Sabbath day, he shall set it up.’ But surely it is the practice of kings to eat warm [fresh] bread every day! Perhaps cold bread, nine days old?” [he said] in astonishment. [In fact, the bread remained miraculously warm and fresh until it was removed the following week (Chag. 26b).] The Baraitha states: He “went out” of Moses’ tribunal [with a] guilty [verdict. How so?] He had come to pitch his tent within the encampment of the tribe of Dan. So [this tribe] said to him, “What right do you have to be here?” Said he, “I am of the descendants of Dan,” [claiming lineage through his mother, who was from the tribe of Dan (see verse 11)]. They said to him, “[But Scripture states (Num. 2:2): ‘The children of Israel shall encamp] each man by his grouping according to the insignias of his father’s household,’” [thereby refuting his maternal claim]. He entered Moses’ tribunal [where his case was tried], and came out guilty. Then, he arose and blasphemed. — [Vayikra Rabbah 32:3] |
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וַיֵּצֵא בֶּן־אִשָּׁה יִשְׂרְאֵלִית.
מֵהֵיכָן יָצָא? רַבִּי לֵוִי אוֹמֵר מֵעוֹלָמוֹ יָצָא, רַבִּי בְּרֶכְיָה אוֹמֵר מִפָּרָשָׁה שֶׁלְּמַעְלָה יָצָא, לִגְלֵג וְאָמַר "בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ" דֶּרֶךְ הַמֶּלֶךְ לֶאֱכֹל פַּת חַמָּה בְכָל יוֹם, שֶׁמָּא פַּת צוֹנֶנֶת שֶׁל תִּשְׁעָה יָמִים, בִּתְמִיהָ? וּמַתְנִיתָא אֲמַרָה מִבֵּית דִּינוֹ שֶׁל מֹשֶׁה יָצָא, מְחֻיָּב, בָּא לִטַּע אָהֳלוֹ בְתוֹךְ מַחֲנֵה דָן, אָמְרוּ לוֹ מַה טִּיבְךָ לְכָאן? אָמַר לָהֶם מִבְּנֵי דָּן אֲנִי, אָמְרוּ לוֹ "אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם" כְּתִיב (במדבר ב'), נִכְנַס לְבֵית דִּינוֹ שֶׁל מֹשֶׁה וְיָצָא מְחֻיָּב, עָמַד וְגִדֵּף (ספרא, ויקרא ל"ב):
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| the son of an Egyptian man. the Egyptian whom Moses had slain, [uttering the Divine Name (see Rashi on Exod. 2:14). When the man heard this, he arose and began blaspheming against the Divine Name.]- [Sifthei Chachamim ; Vayikra Rabbah 32:4] |
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בֶּן־אִישׁ מִצְרִי.
הוּא הַמִּצְרִי שֶׁהָרַג מֹשֶׁה (שם):
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| among the children of Israel. [This] teaches [us] that he converted. [Although he was halachically a Jew, since he was born to a Jewish mother, “he converted” here means that he immersed and was circumcised at Mount Sinai “among the children of Israel,” i.e., together with all the children of Israel.]- [Ramban; Torath Kohanim 24:235] |
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בְּתוֹךְ בְּנֵי יִשְׂרָאֵל.
מְלַמֵּד שֶׁנִּתְגַיֵּר (ספרא):
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| They…quarreled in the camp. regarding the encampment. [See Rashi on the beginning of this verse]. — [Torath Kohanim 24:235). |
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וַיִּנָּצוּ בַּמַּֽחֲנֶה.
עַל עִסְקֵי הַמַּחֲנֶה:
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| an Israelite man. This was his opponent, the one who prevented him from pitching his tent [in the encampment of Dan]. — [Torath Kohanim 24:235] |
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וְאִישׁ הַיִּשְׂרְאֵלִֽי.
זֶה שֶׁכְּנֶגְדּוֹ שֶׁמִּחָה בוֹ מִטַּע אָהֳלוֹ:
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| 11And the son of the Israelite woman pronounced the [Divine] Name and cursed. So they brought him to Moses. His mother's name was Shelomith the daughter of Dibri, of the tribe of Dan. |
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יאוַיִּקֹּ֠ב בֶּן־הָֽאִשָּׁ֨ה הַיִּשְׂרְאֵלִ֤ית אֶת־הַשֵּׁם֙ וַיְקַלֵּ֔ל וַיָּבִ֥יאוּ אֹת֖וֹ אֶל־משֶׁ֑ה וְשֵׁ֥ם אִמּ֛וֹ שְׁלֹמִ֥ית בַּת־דִּבְרִ֖י לְמַטֵּה־דָֽן: |
| blasphemously pronounced. Heb. וַיִּקֹּב. As the Targum [Onkelos] renders: וּפָרֵישׁ, “and he pronounced”-he pronounced the ineffable Divine Name and cursed. This [Name that must not be pronounced] was the explicit [four-letter] Divine Name that this man had heard from [the revelation at Mount] Sinai. — [Torath Kohanim 24:235] |
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וַיִּקֹּב.
כְּתַרְגּוּמוֹ "וּפָרֵשׁ", שֶׁנָּקַב שֵׁם הַמְיֻחָד וְגִדֵּף, וְהוּא שֵׁם הַמְפֹרָשׁ שֶׁשָּׁמַע מִסִּינַי (ספרא):
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| His mother’s name was Shelomith the daughter of Dibri. [Why is her name mentioned? This teaches us] the praise of Israel, for Scripture publicizes this one, effectively telling us that she alone [among all the women of Israel] was [involved in an] illicit [relation (Vayikra Rabbah 32:5), albeit unwitting on her part. (See Rashi on Exod. 2:11.) Nevertheless, no other Israelite woman had even unwitting illicit relations]. — [Mizrachi] |
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וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי.
שִׁבְחָן שֶׁל יִשְֹרָאֵל שֶׁפִּרְסְמָהּ הַכָּתוּב לְזוֹ, לוֹמַר שֶׁהִיא לְבַדָּהּ הָיְתָה זוֹנָה:
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| Shelomith. Heb. שְׁלוֹמִית. [Her name denotes that] she was a chatterbox, [always going about saying] “Peace (שָׁלוֹם) be with you! Peace be with you! Peace be with you [men]!” (Vayikra Rabbah 32:5). [She would] chatter about with words, greeting everyone. |
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שְׁלֹמִית.
דַּהֲוָה פִּטְפְּטָה "שְׁלָם עֲלָךְ", "שְׁלָם עֲלֵיכוֹן", מְפַטְפֶּטֶת בִּדְבָרִים, שׁוֹאֶלֶת בִּשְׁלוֹם הַכֹּל:
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| the daughter of Dibri. [This denotes that] she was very talkative, talking (מְדַבֶּרֶת) with every person. That is why she fell into sin. |
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בַּת־דִּבְרִי.
דַּבְּרָנִית הָיְתָה, מְדַבֶּרֶת עִם כָּל אָדָם, לְפִיכָךְ קִלְקְלָה:
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| of the tribe of Dan. [This] tells us that a wicked person brings disgrace to himself, disgrace to his father, and disgrace to his [entire] tribe. Likewise, [the converse is true regarding a righteous man,] “Oholiab, the son of Ahisamach, of the tribe of Dan” (Exod. 35:34), [for Oholiab brought about] praise to himself, praise to his father, and praise to his [entire] tribe. — [Torath Kohanim 24:237] |
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לְמַטֵּה־דָֽן.
מַגִּיד שֶׁהָרָשָׁע גּוֹרֵם גְּנַאי לוֹ, גְּנַאי לְאָבִיו, גְּנַאי לְשִׁבְטוֹ; כַּיּוֹצֵא בוֹ "אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן" (שמות ל"א), שֶׁבַח לוֹ, שֶׁבַח לְאָבִיו, שֶׁבַח לְשִׁבְטוֹ (ספרא):
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| 12They placed him in the guardhouse, [until his sentence would] be specified to them by the word of the Lord. |
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יבוַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְר֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהֹוָֽה: |
| They placed him. [Since Scripture does not say, “they placed (וַיִּשִׂימוּ or וַיִּתְּנוּ) him in the guardhouse,” but rather, “they left him (וַיַּנִּיחֻהוּ) in the guardhouse,” which means that they left him] alone, and they did not leave the one who gathered wood [on the Sabbath] with him (see Num. 15:32-36), for these two [episodes, namely, of the wood gatherer and the blasphemer,] occurred at the same time. Now, they knew that the wood gatherer was liable to death, as is stated “those who profane it shall be put to death.” (Exod. 31:14) The mode of death, however, had not yet been specified to them [by God]. Thus it says (Num. 15:34), “for it had not [yet] been specified what should be done to him”-while in the case of the blasphemer [here], Scripture says לִפְרשׁ לָהֶם, [lit., “to specify for them,” namely to specify his sentence], for they did not know whether or not he was liable to the death penalty [at all, and if he would be placed together with the wood gatherer, it might have caused him unnecessary fear, since he could assume thereby that he was on death row. Therefore, at that point he had to be kept separately]. — [Be’er Basadeh, Torath Kohanim 24:237] |
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וַיַּנִּיחֻהוּ.
לְבַדּוֹ, וְלֹא הִנִּיחוּ מְקוֹשֵׁשׁ עִמּוֹ — שֶׁשְּׁנֵיהֶם הָיוּ בְּפֶרֶק אֶחָד — וְיוֹדְעִים הָיוּ שֶׁהַמְּקוֹשֵׁשׁ בְּמִיתָה, אֲבָל לֹא פֹרַשׁ לָהֶם בְּאֵיזוֹ מִיתָה לְכָךְ נֶאֱמַר (במדבר ט"ו), כִּי לֹא פֹרַשׁ מַה יֵּעָשֶֹה לוֹ; אֲבָל בַּמְּקַלֵּל הוּא אוֹמֵר לִפְרֹשׁ לָהֶם, שֶׁלֹּא הָיוּ יוֹדְעִים אִם חַיָּב מִיתָה אִם לָאו (ספרא; סנהדרין ע"ח):
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| 13Then the Lord spoke to Moses, saying: |
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יגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 14Take the blasphemer outside the camp, and all who heard [his blasphemy] shall lean their hands on his head. And the entire community shall stone him. |
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ידהוֹצֵ֣א אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וְסָמְכ֧וּ כָל־הַשֹּֽׁמְעִ֛ים אֶת־יְדֵיהֶ֖ם עַל־רֹאשׁ֑וֹ וְרָֽגְמ֥וּ אֹת֖וֹ כָּל־הָֽעֵדָֽה: |
| who heard. These were the witnesses. - [Torath Kohanim 24:239] |
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הַשֹּֽׁמְעִים.
אֵלּוּ הָעֵדִים:
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| all [who heard]. [The word “all” comes] to include the judges. — [Torath Kohanim 24:237] |
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כָל־.
לְהָבִיא אֶת הַדַּיָּנִים (ספרא):
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| [shall lean] their hands [on his head]. They say to him: “Your blood is on your own head! We are not to be punished for your death, for you brought this upon yourself!” - [Torath Kohanim 24:239] |
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אֶת־יְדֵיהֶם.
אוֹמְרִים לוֹ דָּמְךָ בְּרֹאשְׁךָ, וְאֵין אָנוּ נֶעֱנָשִׁים בְּמִיתָתְךָ, שֶׁאַתָּה גָרַמְתָּ לְךָ (שם):
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| And the entire community [shall stone him]. [I.e., he is to be stoned by the witnesses] in the presence of the entire community (Torath Kohanim 24:240). From here [we learn] that an agent of a person is considered as [the person] himself, [for only the witnesses are to stone him, but since they are acting as agents of the entire community, Scripture considers it as if the entire community is stoning him]. |
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כָל־הָֽעֵדָֽה.
בְּמַעֲמַד כָּל הָעֵדָה, (מִכָּאן) שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ (עי' שם):
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| 15And to the children of Israel, you shall speak, saying: Any man who blasphemes his God shall bear his sin. |
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טווְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֥ישׁ אִ֛ישׁ כִּֽי־יְקַלֵּ֥ל אֱלֹהָ֖יו וְנָשָׂ֥א חֶטְאֽוֹ: |
| [Any man…who blasphemes his God] shall bear his sin. [He shall be punished] by excision, if there was no warning - [Torath Kohanim 24:243]. |
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וְנָשָׂא חֶטְאֽוֹ.
בְּכָרֵת כְּשֶׁאֵין הַתְרָאָה:
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| 16And one who blasphemously pronounces the Name of the Lord, shall be put to death; the entire community shall stone him; convert and resident alike if he pronounces the [Divine] Name, he shall be put to death. |
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טזוְנֹקֵ֤ב שֵֽׁם־יְהֹוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ב֖וֹ כָּל־הָֽעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנָקְב֥וֹ שֵׁ֖ם יוּמָֽת: |
| And one who blasphemously pronounces the Name. [This teaches us that] one is not liable [to the death penalty] unless he pronounces the [four-letter Divine] Name. However, one who curses using an ancillary Name [for God, rather than the explicit, four-letter Name], is not [liable to the death penalty]. — [Torath Kohanim 24:243] |
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וְנֹקֵב שֵֽׁם־.
אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ אֶת הַשֵּׁם, וְלֹא הַמְקַלֵּל בְּכִנוּי (סנהדרין נ"ו):
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| And one who blasphemously pronounces. Heb. וְנֹקֵב. [This term] denotes cursing, as in, “What can I curse (אֶקֹּב) …?” (Num. 23:8). - [Sanh. 56a] |
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וְנֹקֵב.
לְשׁוֹן קְלָלָה כְּמוֹ (במדבר כ"ג) "מָה אֶקֹּב" (סנהדרין נ"ו):
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| 17And if a man strikes down any human being he shall be put to death. |
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יזוְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כָּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת: |
| And if a man strikes down [any human being]. Since Scripture states, “One who strikes a man so that he dies [shall surely be put to death]” (Exod. 21:12), I know only that [the death penalty applies to] one who kills a “man.” How do I know [that it applies also to one who kills] a woman or a minor? Therefore, Scripture says, “[If a man strikes down] any human being.” - [Torath Kohanim 24:245] |
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וְאִישׁ כִּי יַכֶּה.
לְפִי שֶׁנֶּאֱמַר מַכֵּה אִישׁ וָמֵת (שמות כ"א), אֵין לִי אֶלָּא שֶׁהָרַג אֶת הָאִישׁ, אִשָּׁה וְקָטָן מִנַּיִן? תַּלְמוּד לוֹמָר "כָּל נֶפֶשׁ אָדָם":
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| 18And one who slays an animal shall pay for it [the value of] a life for the life [he took]. |
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יחוּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ: |
| 19And a man who inflicts an injury upon his fellow man just as he did, so shall be done to him [namely,] |
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יטוְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּֽעֲמִית֑וֹ כַּֽאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ: |
| 20fracture for fracture, eye for eye, tooth for tooth. Just as he inflicted an injury upon a person, so shall it be inflicted upon him. |
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כשֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּֽאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ: |
| so shall be done to him. Heb. כֵּן יִנָּתֵן בּוֹ. Our Rabbis explained that this does not mean the actual infliction of a wound, but payment of money. [And how is an injury estimated? The victim] is evaluated as a slave [if he would not have had the injury, and how much with the injury, and the difference is the compensation]. This is why Scripture uses the expression נְתִינָה, “giving,” [thereby alluding to] something that is “handed over (הַנָתוּן)” from hand to hand. — [B.K. 84a] |
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כֵּן יִנָּתֶן בּֽוֹ.
פֵּרְשׁוּ רַבּוֹתֵינוּ שֶׁאֵינוֹ נְתִינַת מוּם מַמָּשׁ אֶלָּא תַּשְׁלוּמֵי מָמוֹן, שָׁמִין אוֹתוֹ כְּעֶבֶד, לְכָךְ כָּתוּב בּוֹ לְשׁוֹן נְתִינָה — דָּבָר הַנָּתוּן מִיָּד לְיָד (בבא קמא פ"ד; כתובות ל"ב):
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| 21And one who injures an animal shall pay for it. And one who strikes a person shall be put to death. |
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כאוּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת: |
| And one who injures an animal shall pay for it. [Verse 18] above is speaking of one who kills an animal, whereas here it is speaking of one who inflicts an injury upon it. |
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וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה.
לְמַעְלָה דִּבֵּר בְּהוֹרֵג בְּהֵמָה וְכָאן דִּבֵּר בְּעוֹשֶׂה בָהּ חַבּוּרָה:
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| And one who strikes a person shall be put to death. even if he did not kill him, but just inflicted an injury upon him. For the term נֶפֶשׁ is not used here. Scripture is speaking here of someone who strikes his father or his mother. And Scripture places this case in juxtaposition to the case of someone who strikes an animal [in order to teach us that]: just as if someone strikes an animal [he is liable only if] it is alive, so is one who strikes his father [or mother liable only if] they are alive. This comes to exclude the case of one who strikes [his father or mother] after [their] death. [Why is this case excluded here?] Since we find that one who curses his [father or mother] after [their] death is liable [to the death penalty-see Rashi on Lev. 20:9 Scripture finds it necessary here to teach us that one who strikes [his parent after death] is exempt. And [this juxtaposition also teaches us that] just as in the case of [one who strikes] an animal, [he is liable only if he inflicted an] injury, but if there was no injury, there is no compensation-likewise, one who strikes his father is not liable [to the death penalty] unless he inflicts an injury upon him. — [Torath Kohanim 24:250] |
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וּמַכֵּה אָדָם יוּמָֽת.
אֲפִלּוּ לֹא הֲרָגוֹ אֶלָּא עָשָׂה בוֹ חַבּוּרָה, שֶׁלֹּא נֶאֱמַר כָּאן נֶפֶשׁ; וּבְמַכֵּה אָבִיו וְאִמּוֹ דִּבֵּר הַכָּתוּב, וּבָא לְהַקִּישׁוֹ לְמַכֵּה בְהֵמָה, מַה מַּכֵּה בְהֵמָה מֵחַיִּים, אַף מַכֵּה אָבִיו מֵחַיִּים, פְּרָט לְמַכֶּה לְאַחַר מִיתָה; לְפִי שֶׁמָּצִינוּ שֶׁהַמְקַלְּלוֹ לְאַחַר מִיתָה חַיָּב, הֻצְרַךְ לוֹמַר בַּמַּכֶּה שֶׁפָּטוּר, וּמַה בִּבְהֵמָה בְּחַבָּלָה, שֶׁאִם אֵין חַבָּלָה אֵין תַּשְׁלוּמִין, אַף מַכֵּה אָבִיו אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶֹה בוֹ חַבּוּרָה (ספרא; סנהדרין פ"ד):
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| 22One law shall be exacted for you, convert and resident alike, for I am the Lord, your God. |
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כבמִשְׁפַּ֤ט אֶחָד֙ יִֽהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּֽאֶזְרָ֖ח יִֽהְיֶ֑ה כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם: |
| I am the Lord your God. the God of all of you. Just as I attach My Name uniquely upon you [native Jewish people], so do I attach it uniquely upon the converts [to Judaism]. |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
אֱלֹהֵי כֻלְּכֶם, כְּשֵׁם שֶׁאֲנִי מְיַחֵד שְׁמִי עֲלֵיכֶם, כָּךְ אֲנִי מְיַחֲדוֹ עַל הַגֵּרִים:
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| 23And Moses told [all this] to the children of Israel. So they took the blasphemer outside the camp and stoned him, and the children of Israel did just as the Lord had commanded Moses. |
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כגוַיְדַבֵּ֣ר משֶׁה֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה: |
| and the children of Israel did. the whole procedure of stoning, described elsewhere [in Scripture]-namely, “pushing” [him off a two-story building-see Rashi on Exod. 19:13 and Sanh. 45a] the actual “stoning” and “hanging” [him afterwards on a pole, taking him down before nightfall and burying him then-see Deut. 21:22-23 and Rashi there]. — [Torath Kohanim 24:252] |
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וּבְנֵֽי־יִשְׂרָאֵל עָשׂוּ.
כָּל הַמִּצְוָה הָאֲמוּרָה בַּסְּקִילָה בְּמָקוֹם אַחֵר — דְּחִיָּה, רְגִימָה וּתְלִיָּה (עי' ספרא; סנהדרין מ"ג):
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