| 1These are the statutes and ordinances that you shall keep to perform in the land which the Lord God of your fathers gives you to possess all the days that you live on the earth. |
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אאֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֘ אֲשֶׁ֣ר תִּשְׁמְר֣וּן לַֽעֲשׂוֹת֒ בָּאָ֕רֶץ אֲשֶׁר֩ נָתַ֨ן יְהֹוָ֜ה אֱלֹהֵ֧י אֲבֹתֶ֛יךָ לְךָ֖ לְרִשְׁתָּ֑הּ כָּ֨ל־הַיָּמִ֔ים אֲשֶׁר־אַתֶּ֥ם חַיִּ֖ים עַל־הָֽאֲדָמָֽה: |
| 2You shall utterly destroy from all the places where the nations, that you shall possess, worshipped their gods, upon the lofty mountains and upon the hills, and under every lush tree. |
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באַבֵּ֣ד תְּאַבְּד֠וּן אֶת־כָּל־הַמְּקֹמ֞וֹת אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַגּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹֽרְשִׁ֥ים אֹתָ֖ם אֶת־אֱלֹֽהֵיהֶ֑ם עַל־הֶֽהָרִ֤ים הָֽרָמִים֙ וְעַל־הַגְּבָע֔וֹת וְתַ֖חַת כָּל־עֵ֥ץ רַֽעֲנָֽן: |
| You shall utterly destroy. Destroy and then destroy them again. From here [we derive that] one who eradicates idolatry must thoroughly uproot it [i.e., remove every trace of it]. — [A.Z. 45b] |
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אַבֵּד תְּאַבְּדוּן.
אַבֵּד וְאַחַר כָּךְ תְּאַבְּדוּן, מִכָּאן לָעוֹקֵר עֲבוֹדָה זָרָה שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ (עבודה זרה מ"ה):
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| from all the places where the nations,… worshipped. And what shall you destroy from them? Their gods that are on the mountains, etc. |
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אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָֽבְדוּ־שָׁם וגו'.
וּמַה תְּאַבְּדוּן מֵהֶם? אֶת אֱלֹהֵיהֶם אֲשֶׁר עַל הֶהָרִים:
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| 3And you shall tear down their altars, smash their monuments, burn their asherim with fire, cut down the graven images of their gods, and destroy their name from that place. |
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גוְנִתַּצְתֶּ֣ם אֶת־מִזְבְּחֹתָ֗ם וְשִׁבַּרְתֶּם֙ אֶת־מַצֵּ֣בֹתָ֔ם וַֽאֲשֵֽׁרֵיהֶם֙ תִּשְׂרְפ֣וּן בָּאֵ֔שׁ וּפְסִילֵ֥י אֱלֹֽהֵיהֶ֖ם תְּגַדֵּע֑וּן וְאִבַּדְתֶּ֣ם אֶת־שְׁמָ֔ם מִן־הַמָּק֖וֹם הַהֽוּא: |
| altar. [constructed] of many stones. |
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מזבח.
שֶׁל אֲבָנִים הַרְבֵּה:
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| monument. [constructed] of one stone. This is the בִּימוּס [the pedestal for an idol] concerning which we learn in the Mishnah (A.Z. 3:7): A stone that was originally carved for an idol’s pedestal. |
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מצבה.
שֶׁל אֶבֶן אַחַת, וְהוּא בִּימוֹס שֶׁשְּׁנוּיָה בַּמִּשְׁנָה (עבודה זרה מ"ז): אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּתָהּ לְבִימוֹס:
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| asherah. a tree that is worshipped. |
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אשרה.
אִילָן הַנֶּעֱבָד:
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| and destroy their name. By giving them disgraceful nicknames. What they call בֵּית גליא, “exalted temple,” [you] should call בֵּית כְּלִיָא, “dug out house,” what they call עַיִן כָּל, “the all-seeing eye,” [you] should call עַיִן קוֹץ “the thorn eye.” - [A.Z. 46a] |
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וְאִבַּדְתֶּם אֶת־שְׁמָם.
לְכַנּוֹת לָהֶם שֵׁם לִגְנַאי, בֵּית גַּלְיָא — קוֹרִין לָהּ בֵּית כַּרְיָא, עֵין כֹּל — עֵין קוֹץ (שם ל"ו):
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| 4You shall not do so to the Lord, your God. |
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דלֹא־תַֽעֲשׂ֣וּן כֵּ֔ן לַֽיהֹוָ֖ה אֱלֹֽהֵיכֶֽם: |
| You shall not do so [to the Lord your God]. to burn sacrifices to God in any place you choose, but rather at the place that He will choose. Another explanation is: “And you shall tear down their altars… and destroy their name… [but] do not do so [to the Lord your God]”; this is an admonition [addressed] to one who would erase the Name [of God from any writing] or remove a stone from the altar or from the courtyard (Mak. 22a). Rabbi Ishmael said: Would it enter your mind that the Israelites would tear down the altars [of God]? Rather, [the meaning of “You shall not do so” is that] you should not do like the deeds of the nations so that your sins would cause the sanctuary of [i.e., built by] your fathers to be destroyed. — [Sifrei] |
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לֹא־תַֽעֲשׂוּן כֵּן.
לְהַקְטִיר לַשָּׁמַיִם בְּכָל מָקוֹם, כִּי אִם בַּמָּקוֹם אֲשֶׁר יִבְחַר. דָּבָר אַחֵר — ונתצתם את מזבחתם, ואבדתם את שמם, לא תעשון כן. אַזְהָרָה לַמּוֹחֵק אֶת הַשֵּׁם וְלַנּוֹתֵץ אֶבֶן מִן הַמִּזְבֵּחַ אוֹ מִן הָעֲזָרָה (מכות כ"ב). אָמַר רַ' יִשְׁמָעֵאל וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁיִּשְׂרָאֵל נוֹתְצִין אֶת הַמִּזְבְּחוֹת? אֶלָּא שֶׁלֹּא תַעֲשׂוּ כְמַעֲשֵׂיהֶם וְיִגְרְמוּ עֲוֹנוֹתֵיכֶם לְמִקְדַּשׁ אֲבוֹתֵיכֶם שֶׁיִּתְחָרֵב (ספרי):
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| 5But only to the place which the Lord your God shall choose from all your tribes, to set His Name there; you shall inquire after His dwelling and come there. |
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הכִּ֠י אִם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ מִכָּל־שִׁבְטֵיכֶ֔ם לָשׂ֥וּם אֶת־שְׁמ֖וֹ שָׁ֑ם לְשִׁכְנ֥וֹ תִדְרְשׁ֖וּ וּבָ֥אתָ שָּֽׁמָּה: |
| you shall inquire after His dwelling. Heb. לְשִׁכְנוֹ. This is the Mishkan in Shiloh. |
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לְשִׁכְנוֹ תִדְרְשׁוּ.
זֶה מִשְׁכַּן שִׁילֹה:
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| 6And there you shall bring your burnt offerings, and your sacrifices, and your tithes, and the separation by your hand, and your vows and your donations, and the firstborn of your cattle and of your sheep. |
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ווַֽהֲבֵאתֶ֣ם שָׁ֗מָּה עֹלֹֽתֵיכֶם֙ וְזִבְחֵיכֶ֔ם וְאֵת֙ מַעְשְׂרֹ֣תֵיכֶ֔ם וְאֵ֖ת תְּרוּמַ֣ת יֶדְכֶ֑ם וְנִדְרֵיכֶם֙ וְנִדְבֹ֣תֵיכֶ֔ם וּבְכֹרֹ֥ת בְּקַרְכֶ֖ם וְצֹֽאנְכֶֽם: |
| and your sacrifices. Obligatory peace offerings. |
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וְזִבְחֵיכֶם.
שְׁלָמִים שֶׁל חוֹבָה:
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| your tithes. [I.e.,] the tithe of the cattle and the second tithe, to eat them within the walls [of Jerusalem]. |
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מַעְשְׂרֹתֵיכֶם.
מַעְשַׂר בְּהֵמָה וּמַעֲשֵׂר שֵׁנִי, לֶאֱכֹל לִפְנִים מִן הַחוֹמָה:
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| the separation by your hand. These are the first fruits, of which it is stated: “And the kohen shall take the basket from your hand” (Deut. 26:4). |
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תְּרוּמַת יֶדְכֶם.
אֵלּוּ הַבִּכּוּרִים, שֶׁנֶּאֱמַר בָּהֶם (דברים כ"ו) וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ (עי' ספרי):
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| and the firstborn of your cattle. to give them to the kohen, and he shall offer them up there. |
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וּבְכֹרֹת בְּקַרְכֶם.
לְתִתָּם לַכֹּהֵן וְיַקְרִיבֵם שָׁם:
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| 7And there you shall eat before the Lord, your God, and you shall rejoice in all your endeavors you and your households, as the Lord, your God, has blessed you. |
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זוַֽאֲכַלְתֶּם־שָׁ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וּשְׂמַחְתֶּ֗ם בְּכֹל֙ מִשְׁלַ֣ח יֶדְכֶ֔ם אַתֶּ֖ם וּבָֽתֵּיכֶ֑ם אֲשֶׁ֥ר בֵּֽרַכְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ: |
| as the Lord, [your God,] has blessed you. Commensurate to to the blessing, bring [the offerings]. — [Sifrei] |
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אֲשֶׁר בֵּֽרַכְךָ ה'.
לְפִי הַבְּרָכָה הָבֵא (ספרי):
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| 8You shall not do as all the things that we do here this day, every man [doing] what he deems fit. |
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חלֹ֣א תַֽעֲשׂ֔וּן כְּ֠כֹ֠ל אֲשֶׁ֨ר אֲנַ֧חְנוּ עֹשִׂ֛ים פֹּ֖ה הַיּ֑וֹם אִ֖ישׁ כָּל־הַיָּשָׁ֥ר בְּעֵינָֽיו: |
| You shall not do as all [the things] that we do [here this day]. This refers back to [what is stated above], “For you are crossing the Jordan…” (Deut. 11:31), meaning: When you will cross the Jordan, you immediately are permitted to offer up [sacrifices] on a bamah [a temporary altar] during the entire fourteen years of conquering [the nations] and dividing [the land among the tribes], but on a bamah you may not sacrifice all that you sacrifice “here this day,” in the Mishkan, which is with you and has been anointed and is [thus] fit to sacrifice therein sin-offerings and guilt-offerings, vows and donations, whereas on a bamah, you may sacrifice only what is vowed or donated. And that is the meaning of “every man [doing] what he deems fit” vows and donations that you donate because you deem fit to bring them, not because of any obligation [imposed upon you]; only these may you offer up on a bamah . — [Sifrei; Zev. 117b] |
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לֹא תַֽעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים וגו'.
מוּסָב לְמַעְלָה עַל כי אתם עברים את הירדן וגו', כְּשֶׁתַּעַבְרוּ אֶת הַיַּרְדֵּן מִיָּד אַתֶּם מֻתָּרִים לְהַקְרִיב בְּבָמָה כָּל י"ד שָׁנָה שֶׁל כִּבּוּשׁ וְחִלּוּק, וּבַבָּמָה לֹא תַקְרִיבוּ כָּל מַה שֶּׁאַתֶּם מַקְרִיבִים פה היום בַּמִּשְׁכָּן, שֶׁהוּא עִמָּכֶם וְנִמְשַׁח וְהוּא כָשֵׁר לְהַקְרִיב בּוֹ חַטָּאוֹת וַאֲשָׁמוֹת נְדָרִים וּנְדָבוֹת, אֲבָל בְּבָמָה אֵין קָרֵב אֶלָּא הַנִּדָּר וְהַנִּדָּב, וְזֶהוּ איש כל הישר בעיניו, נְדָרִים וּנְדָבוֹת, שֶׁאַתֶּם מִתְנַדְּבִים עַל יְדֵי שֶׁיָּשָׁר בְּעֵינֵיכֶם לַהֲבִיאָם וְלֹא עַל יְדֵי חוֹבָה, אוֹתָם תַּקְרִיבוּ בַּבָּמָה (שם; זבחים קי"ז):
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| 9For you have not yet come to the resting place or to the inheritance, which the Lord, your God, is giving you. |
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טכִּ֥י לֹֽא־בָאתֶ֖ם עַד־עָ֑תָּה אֶל־הַמְּנוּחָה֙ וְאֶל־הַנַּֽחֲלָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ: |
| For you have not yet come [to the resting place]. All those fourteen years [of conquering and dividing the land]. |
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כִּי לֹֽא־בָאתֶם.
כָּל אוֹתָן י"ד שָׁנָה:
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| not yet. Heb., עַד עַתָּה, the same as עִדַיִין, “not yet.” |
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עַד־עָתָּה.
כְּמוֹ עֲדַיִן:
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| to the resting place. This is Shiloh. |
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אֶל־הַמְּנוּחָה.
זוֹ שִׁילֹה:
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| [or to] the inheritance. This is Jerusalem. — [Sifrei ; Zev. 119a] |
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נחלה.
זוֹ יְרוּשָׁלַיִם (ספרי; זבחים קי"ט):
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| 10And you shall cross the Jordan and settle in the land the Lord, your God, is giving you as an inheritance, and He will give you rest from all your enemies surrounding you, and you will dwell securely. |
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יוַֽעֲבַרְתֶּם֘ אֶת־הַיַּרְדֵּן֒ וִֽישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם מַנְחִ֣יל אֶתְכֶ֑ם וְהֵנִ֨יחַ לָכֶ֧ם מִכָּל־אֹֽיְבֵיכֶ֛ם מִסָּבִ֖יב וִֽישַׁבְתֶּם־בֶּֽטַח: |
| And you shall cross the Jordan and settle in the land. You will have apportioned it [among yourselves] and every man will recognize his portion and [the territory of] his tribe. |
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וַֽעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִֽישַׁבְתֶּם בָּאָרֶץ.
שֶׁתְּחַלְּקוּהָ וִיהֵא כָל אֶחָד מַכִּיר אֶת חֶלְקוֹ וְאֶת שִׁבְתּוֹ (נ"א – שִׁבְטוֹ):
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| and He will give you rest. [I.e.,] after conquering and dividing [the land] and having obtained rest from the “nations which the Lord left over, through whom to test Israel” (Judg. 3:1). And that was only in the days of David. Then: |
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וְהֵנִיחַ לָכֶם.
לְאַחַר כִּבּוּשׁ וְחִלּוּק וּמְנוּחָה מִן הַגּוֹיִם אֲשֶׁר הִנִּיחַ ה' לְנַסּוֹת בָּם אֶת יִשְׂרָאֵל – וְאֵין זוֹ אֶלָּא בִּימֵי דָוִד – אָז:
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| 11And it will be, that the place the Lord, your God, will choose in which to establish His Name there you shall bring all that I am commanding you: Your burnt offerings, and your sacrifices, your tithes, and the separation by your hand, and the choice of vows which you will vow to the Lord. |
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יאוְהָיָ֣ה הַמָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהֹוָ֨ה אֱלֹֽהֵיכֶ֥ם בּוֹ֙ לְשַׁכֵּ֤ן שְׁמוֹ֙ שָׁ֔ם שָׁ֣מָּה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֣ה אֶתְכֶ֑ם עוֹלֹֽתֵיכֶ֣ם וְזִבְחֵיכֶ֗ם מַעְשְׂרֹֽתֵיכֶם֙ וּתְרֻמַ֣ת יֶדְכֶ֔ם וְכֹל֙ מִבְחַ֣ר נִדְרֵיכֶ֔ם אֲשֶׁ֥ר תִּדְּר֖וּ לַֽיהֹוָֽה: |
| It will be, that the place [which the Lord your God will choose… there you shall bring all that I am commanding you]. [At that time,] build for yourselves the Temple in Jerusalem. And so [Scripture] states concerning David, “And it was, when the king sat in his house and the Lord had given him rest from all his enemies surrounding him, that the king said to Nathan the prophet, 'See now, I dwell in a house of cedars, but the Ark of God dwells within the curtain’” (II Sam. 7:1, 2) [i.e., the temporary Mishkan]. |
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וְהָיָה הַמָּקוֹם וגו'.
בְּנוּ לָכֶם בֵּית הַבְּחִירָה בִּירוּשָׁלַיִם, וְכֵן הוּא אוֹמֵר בְּדָוִד "וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ מִסָּבִיב מִכָּל אוֹיְבָיו וַיֹּאמֶר הַמֶּלֶךְ אֶל נָתָן הַנָּבִיא רְאֵה אָנֹכִי יוֹשֵׁב בְּבֵית אֲרָזִים, וַאֲרוֹן הָאֱלֹהִים יֹשֵׁב בְּתוֹךְ הַיְרִיעָה" (שמואל ב ז'):
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| there you shall bring [all that I am commanding you]. Above (verse 6), [the same expression] is stated referring to Shiloh, but here it is stated referring to Jerusalem. Accordingly, Scripture separates the two to permit [sacrificing on a bamah during the intermediate period] between the existence of] one [sanctuary] and the other. After Shiloh was destroyed, and they came to Nob [and erected the Mishkan there], and then again, when Nob was destroyed and they came to Gibeon, [sacrificing on] a bamah was permitted-until they [finally] arrived in Jerusalem. — [Zev. 119a] |
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שָׁמָּה תָבִיאוּ וגו'.
לְמַעְלָה אָמוּר לְעִנְיַן שִׁילֹה וְכָאן אָמוּר לְעִנְיַן יְרוּשָׁלַיִם, וּלְכָךְ חִלְּקָם הַכָּתוּב לִתֵּן הֶתֵּר בֵּין זוֹ לְזוֹ, מִשֶּׁחָרְבָה שִׁילֹה וּבָאוּ לְנֹב וְחָרְבָה נֹב וּבָאוּ לְגִבְעוֹן הָיוּ הַבָּמוֹת מֻתָּרוֹת עַד שֶׁבָּאוּ לִירוּשָׁלַיִם (זבחים קיט):
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| the choice of your vows. This teaches that one should bring [offerings] from the choicest. — [Sifrei] |
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מִבְחַר נִדְרֵיכֶם.
מְלַמֵּד שֶׁיָּבִיא מִן הַמֻּבְחָר (ספרי):
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| 12And you shall rejoice before the Lord, your God you and your sons and your daughters and your menservants and your maidservants, and the Levite who is within your cities, for he has no portion or inheritance with you. |
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יבוּשְׂמַחְתֶּ֗ם לִפְנֵי֘ יְהֹוָ֣ה אֱלֹֽהֵיכֶם֒ אַתֶּ֗ם וּבְנֵיכֶם֙ וּבְנֹ֣תֵיכֶ֔ם וְעַבְדֵיכֶ֖ם וְאַמְהֹֽתֵיכֶ֑ם וְהַלֵּוִי֙ אֲשֶׁ֣ר בְּשַֽׁעֲרֵיכֶ֔ם כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַֽחֲלָ֖ה אִתְּכֶֽם: |
| 13Beware, lest you offer up your burnt offerings any place you see. |
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יגהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲלֶ֖ה עֹֽלֹתֶ֑יךָ בְּכָל־מָק֖וֹם אֲשֶׁ֥ר תִּרְאֶֽה: |
| Beware, [lest you offer up your burnt-offerings any place you see]. [This negative form of the positive command in verse 11 is repeated in order] to attach a negative commandment to this matter. |
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הִשָּׁמֶר לְךָ.
לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר:
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| any place you see. [i.e.,] that enters your mind. However, you may offer [anywhere] by the bidding of a prophet, for example, as Elijah [did] on Mount Carmel (I Kings 18: 22). - [Sifrei] |
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בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶֽה.
אֲשֶׁר יַעֲלֶה בְּלִבְּךָ, אֲבָל אַתָּה מַקְרִיב עַל פִּי נָבִיא, כְּגוֹן אֵלִיָּהוּ בְּהַר הַכַּרְמֶל (שם):
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| 14But only in the place the Lord will choose in one of your tribes; there you shall offer up your burnt offerings, and there you shall do all that I command you. |
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ידכִּ֣י אִם־בַּמָּק֞וֹם אֲשֶׁר־יִבְחַ֤ר יְהֹוָה֙ בְּאַחַ֣ד שְׁבָטֶ֔יךָ שָׁ֖ם תַּֽעֲלֶ֣ה עֹֽלֹתֶ֑יךָ וְשָׁ֣ם תַּֽעֲשֶׂ֔ה כֹּ֛ל אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּֽךָּ: |
| [But only in the place the Lord will choose] in one of your tribes. in the territory of Benjamin. But above (verse 5), it says, “[the place which the Lord… will choose] from all your tribes.” How can these be reconciled? When David purchased the threshing-floor [later to become the Temple site] from Araunah the Jebusite (II Sam. 24:24), he collected the [required] gold from all the tribes; however, the threshing-floor itself was [situated] in the territory of Benjamin. — [Sifrei] |
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בְּאַחַד שְׁבָטֶיךָ.
בְּחֶלְקוֹ שֶׁל בִּנְיָמִין, וּלְמַעְלָה הוּא אוֹמֵר "מִכָּל שִׁבְטֵיכֶם", הָא כֵיצַד? כְּשֶׁקָּנָה דָּוִד אֶת הַגֹּרֶן מֵאֲרַוְנָה הַיְבוּסִי גָּבָה הַזָּהָב מִכָּל הַשְּׁבָטִים, וּמִכָּל מָקוֹם הַגֹּרֶן בְּחֶלְקוֹ שֶׁל בִּנְיָמִין הָיָה (שם):
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| 15However, in every desire of your soul, you may slaughter and eat meat in all your cities, according to the blessing of the Lord, your God, which He gave you; the unclean and the clean may eat thereof, as of the deer, and as of the gazelle. |
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טורַק֩ בְּכָל־אַוַּ֨ת נַפְשְׁךָ֜ תִּזְבַּ֣ח | וְאָֽכַלְתָּ֣ בָשָׂ֗ר כְּבִרְכַּ֨ת יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ בְּכָל־שְׁעָרֶ֑יךָ הַטָּמֵ֤א וְהַטָּהוֹר֙ יֹֽאכְלֶ֔נּוּ כַּצְּבִ֖י וְכָֽאַיָּֽל: |
| However, [you may slaughter and eat meat in all your gates,] in every desire of your soul. What is the text speaking about? If [you think that] it [is speaking] about [non-sacrificial] meat eaten to satisfy the appetite, to permit it for them without offering up any sacrificial portions, [we already have a reference to this, for Scripture] says elsewhere: “When the Lord, your God, expands your boundary… and you say, 'I will eat meat… [you may eat meat…]’” (verse 20). So what is this [verse] speaking about? It is [referring to] animals designated for holy [sacrificial] purposes that had [subsequently] become blemished, that they are to be redeemed [that is, replaced by their equivalent value in money] and they may [then] be eaten anywhere. Now one might think that [this rule applies] even if the blemish is a temporary one. Therefore, Scripture says: רַק -“However” [lit., “only.” This limits the permission to that of a permanent blemish]. — [Sifrei] |
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רַק בְּכָל־אַוַּת נַפְשְׁךָ.
בַּמֶּה הַכָּתוּב מְדַבֵּר? אִם בִּבְשַׂר תַּאֲוָה לְהַתִּירָהּ לָהֶם בְּלֹא הַקְרָבַת אֵמוּרִים הֲרֵי אָמוּר בְּמָקוֹם אַחֵר (פסוק כ') "כִּי יַרְחִיב ה' אֶת גְּבוּלְךָ וְגוֹ' וְאָמַרְתָּ אֹכְלָה בָשָׂר וְגוֹ'", בַּמֶּה זֶה מְדַבֵּר? בְּקָדָשִׁים שֶׁנָּפַל בָּהֶם מוּם שֶׁיִּפָּדוּ וְיֵאָכְלוּ בְּכָל מָקוֹם, יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּלְמוּד לוֹמָר "רַק" (ספרי):
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| you may slaughter and eat [meat]. You have no permission to shear or milk [the blemished animals], but only to eat the [meat] after their ritual slaughter. — [Bech. 15b] |
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תִּזְבַּח וְאָֽכַלְתָּ.
אֵין לְךָ בָהֶם הֶתֵּר גִּזָּה וְחָלָב אֶלָּא אֲכִילָה עַל יְדֵי זְבִיחָה (בכ' ו'):
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| the unclean and the clean [may eat thereof]. Since they formerly had holy status, about which it is stated: “And the flesh that touches any unclean thing shall not be eaten” (Lev. 7:19), it is necessary to give explicit permission for both the unclean and clean person alike to eat [from the meat, even] from the same dish… |
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הַטָּמֵא והטהר.
לְפִי שֶׁבָּאוּ מִכֹּחַ קָדָשִׁים שֶׁנֶּאֱמַר בָּהֶם "וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא לֹא יֵאָכֵל" (ויקרא ז'), הֻצְרַךְ לְהַתִּיר בּוֹ שֶׁטָּמֵא וְטָהוֹר אוֹכְלִים בִּקְעָרָה אַחַת:
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| as of the deer and as of the gazelle. of which no sacrifice is [ever] brought. |
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כַּצְּבִי וְכָֽאַיָּֽל.
שֶׁאֵין קָרְבָּן בָּא מֵהֶם:
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| as of the deer, and as of the gazelle. This [comparison to a deer and a gazelle] exempts these [redeemed animals] from [the obligation of] “the foreleg, the jaws, and the maw” (see Deut. 18:3) [just as the deer and the gazelle are exempt from these gifts to the kohen]. — [Chul. 130a; Sifrei] |
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כַּצְּבִי וְכָֽאַיָּֽל.
לְפָטְרָן מִן הַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה (ספרי):
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| 16However, you shall not eat the blood; you shall spill it on the ground like water. |
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טזרַ֥ק הַדָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם: |
| However, you shall not eat the blood. Although I said that these [animals] do not require sprinkling the blood on the altar, you shall not eat it. |
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רַק הַדָּם לֹא תֹאכֵלוּ.
אַף עַל פִּי שֶׁאָמַרְתִּי שֶׁאֵין לְךָ בוֹ זְרִיקַת דָּם בַּמִּזְבֵּח, לֹא תֹּאכְלֶנּוּ:
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| you shall spill it [on the ground] like water. [This comes] to tell you that it does not require covering [with earth (see Lev. 17:13)] (Sifrei ; Chul. 84a). Another explanation: [The phrase, “like water,” teaches us that] it is like water insofar as it renders seeds susceptible [for receiving ritual uncleanness (Lev. 11:38).] - [Chul. 35b] |
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תִּשְׁפְּכֶנּוּ כַּמָּֽיִם.
לוֹמַר לְךָ שֶׁאֵין צָרִיךְ כִּסּוּי (ספרי; חולין פ"ד). דָּבָר אַחֵר — הֲרֵי הוּא כַמַּיִם לְהַכְשִׁיר אֶת הַזְּרָעִים (שם ל"ה):
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| 17You may not eat within your cities the tithe of your grain, or of your wine, or of your oil, or the firstborn of your cattle or of your sheep, or any of your vows that you will vow, or your donations, or the separation by your hand. |
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יזלֹֽא־תוּכַ֞ל לֶֽאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִירֽשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָֽרְךָ֖ וְצֹאנֶ֑ךָ וְכָל־נְדָרֶ֨יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ: |
| You may not eat within your cities the tithe of your grain. Scripture comes to attach a negative commandment to this matter [i.e., eating the firstborn, tithes, etc., outside the walls of Jerusalem, in addition to the positive command (stated in verse 6)].
You may not [eat]
[Heb. לֹא תוּכַל lit., “you cannot eat.”] Rabbi Joshua the son of Korchah said: You are able, but you are not permitted [to do so]. Similar to this, in the verse “As to the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out” (Josh. 15:63), they were [physically] able to do so but they were not so permitted, since Abraham had made a [non-aggression] treaty with them when he bought the cave of Machpelah from them. [In fact,] they were not Jebusites [of the Jebusite nation] but Hittites. They were, however, called Jebusites after the city, named Jebus. So it is explained in Pirkei d’Rabbi Eliezer (chapter 36). And this is what is stated [when David was about to drive out the Jebusites. They said to him], “Unless you take away the blind and the lame [you shall not come in here]” (II Sam. 5:6), [referring to] the images [that stood at the gates] upon which the oath [that Abraham had taken regarding the Jebusites] was written. |
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לֹֽא־תוּכַל.
בָּא הַכָּתוּב לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר לֹֽא־תוּכַל רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר יָכוֹל אַתָּה, אֲבָל אֵינְךָ רַשַּׁאי, כַּיּוֹצֵא בוֹ (יהושע ט"ו) "וְאֶת הַיְבוּסִי יוֹשְׁבֵי יְרוּשָׁלַיִם לֹא יָכְלוּ בְנֵי יִשְׂרָאֵל (יְהוּדָה) לְהוֹרִישָׁם", יְכוֹלִים הָיוּ, אֶלָּא שֶׁאֵינָן רַשָּׁאִין לְפִי שֶׁכָּרַת לָהֶם אַבְרָהָם בְּרִית כְּשֶׁלָּקַח מֵהֶם מְעָרַת הַמַּכְפֵּלָה; וְלֹא יְבוּסִים הָיוּ, אֶלָּא חִתִּיִּים הָיוּ, אֶלָּא עַל שֵׁם הָעִיר שֶׁשְּׁמָהּ יְבוּס, כָּךְ מְפֹרָשׁ בְּפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר (פ' ל"ו), וְהוּא שֶׁנֶּאֱמַר "כִּי אִם הֱסִירְךָ הָעִוְרִים וְהַפִּסְחִים" (שמואל ב ה') – צְלָמִים שֶׁכָּתְבוּ עֲלֵיהֶם אֶת הַשְּׁבוּעָה:
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| [You may not eat within your gates…] the firstborn of your cattle. This prohibition is addressed to the kohanim [in contrast to “the tithe of your grain,” since Israelites were never permitted to eat the firstborn, even within the walls of Jerusalem]. |
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וּבְכֹרֹת בְּקָֽרְךָ.
אַזְהָרָה לַכֹּהֲנִים:
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| or the separation by your hand. This refers to the first fruits (see above on verse 6). - [Sifrei , Mak. 17a] |
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וּתְרוּמַת יָדֶֽךָ.
אֵלּוּ הַבִּכּוּרִים (ספרי; מכות י"ז):
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| 18But you shall eat them before the Lord, your God, in the place the Lord, your God, will choose you, your son, your daughter, your manservant, your maidservant, and the Levite who is in your cities, and you shall rejoice before the Lord, your God, in all your endeavors. |
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יחכִּ֡י אִם־לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ תֹּֽאכְלֶ֗נּוּ בַּמָּקוֹם֙ אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ בּוֹ֒ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֖י אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ וְשָֽׂמַחְתָּ֗ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ: |
| [But you shall eat them] before the Lord. [i.e.,] within the walls [of Jerusalem]. |
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לִפְנֵי ה'.
לִפְנִים מִן הַחוֹמָה:
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| and the Levite who is in your cities. If you have nothing to give him from his portion, such as the first tithes, then give him the tithe of the poor. And if you have no tithe of the poor, invite him [to partake of] your peace offering. — [Sifrei] |
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וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ.
אִם אֵין לְךָ לָתֵת לוֹ מֵחֶלְקוֹ, כְּגוֹן מַעֲשֵׂר רִאשׁוֹן, תֵּן לוֹ מַעְשַׂר עָנִי, אֵין לְךָ מַעְשַׂר עָנִי, הַזְמִינֵהוּ עַל שְׁלָמֶיךָ (ספרי):
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| 19Beware, lest you forsake the Levite all your days upon your land. |
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יטהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲזֹ֖ב אֶת־הַלֵּוִ֑י כָּל־יָמֶ֖יךָ עַל־אַדְמָתֶֽךָ: |
| Beware, lest you forsake the Levite. This [in addition to the positive command expressed in the previous verse,] is to attach a negative commandment to the matter. |
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הִשָּׁמֶר לְךָ.
לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר (ספרי):
|
| [Beware, lest you forsake the Levite…] upon your land. But in exile, you are not admonished regarding him more than poor Israelites. — [Sifrei] |
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עַל־אַדְמָתֶֽךָ.
אֲבָל בַּגּוֹלָה אֵינְךָ מֻזְהָר עָלָיו יוֹתֵר מֵעֲנִיֵּי יִשְׂרָאֵל (שם):
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| 20When the Lord, your God, expands your boundary, as He has spoken to you, and you say, "I will eat meat," because your soul desires to eat meat, you may eat meat, according to every desire of your soul. |
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ככִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶת־גְּבֻֽלְךָ֘ כַּֽאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָֽמַרְתָּ֙ אֹֽכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶֽאֱכֹ֣ל בָּשָׂ֑ר בְּכָל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר: |
| When [the Lord your God] expands [your boundary… and you say, “I will eat meat,”… you may eat meat]. The Torah teaches proper conduct, that one should not desire to eat meat unless [one lives] in abundance and wealth. — [Chul. 84a.] |
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כִּֽי־יַרְחִיב וגו'.
לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹּא יִתְאַוֶּה אָדָם לֶאֱכֹל בָּשָׂר אֶלָּא מִתּוֹךְ רַחֲבַת יָדַיִם וְעֹשֶׁר (חולין פ"ד):
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| [you may eat meat,] according to every desire of your soul. In the desert, however, the meat of a non-consecrated animal was forbidden to them, unless one first consecrated it and offered it up as a peace offering. — [Sifrei : Chul. 16b] |
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כל אַוַּת נַפְשְׁךָ וגו'.
אֲבָל בַּמִּדְבָּר נֶאֱסַר לָהֶם בְּשַׂר חֻלִּין אֶלָּא אִם כֵּן מַקְדִּישָׁהּ וּמַקְרִיבָהּ שְׁלָמִים (שם ט"ז):
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| 21If the place the Lord, your God, chooses to put His Name there, will be distant from you, you may slaughter of your cattle and of your sheep, which the Lord has given you, as I have commanded you, and you may eat in your cities, according to every desire of your soul. |
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כאכִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָֽבַחְתָּ֞ מִבְּקָֽרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּֽאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ: |
| If the place the Lord, your God, chooses to put His Name there, will be distant from you. And you will [consequently] be unable to come and make peace-offerings every day, as [you do] now when the Mishkan goes along with you. |
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כִּֽי־יִרְחַק מִמְּךָ הַמָּקוֹם.
וְלֹא תוּכַל לָבֹא וְלַעֲשׂוֹת שְׁלָמִים בְּכָל יוֹם כְּמוֹ עַכְשָׁו שֶׁהַמִּשְׁכָּן הוֹלֵךְ עִמָּכֶם:
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| you may slaughter… as I have commanded you. We learn [from here] that there is a commandment regarding slaughtering, how one must slaughter. [Since this commandment is not written in the Torah we deduce that] these are the laws of ritual slaughtering given orally to Moses on [Mount] Sinai. — [Sifrei ; Chul. 28a] |
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וְזָֽבַחְתָּ … כַּֽאֲשֶׁר צִוִּיתִךָ.
לָמַדְנוּ שֶׁיֵּשׁ צִוּוּי בַּזְּבִיחָה הֵיאַךְ יִשְׁחֹט, וְהֵן הִלְכוֹת שְׁחִיטָה שֶׁנֶּאֶמְרוּ לְמֹשֶׁה בְּסִינַי (שם כ"ח):
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| 22But as the deer and the gazelle are eaten, so may you eat them; the unclean and the clean alike may eat of them. |
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כבאַ֗ךְ כַּֽאֲשֶׁ֨ר יֵֽאָכֵ֤ל אֶת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּֽאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹֽאכְלֶֽנּוּ: |
| But as the deer [and the gazelle] are eaten, [so you may eat them]. You are not admonished to eat them in a state of ritual purity; if, however, [you will reason:] Just as the fat of the deer and the gazelle is permitted [as food], so too should the fat of non-consecrated animals be permitted. Therefore [to counter this] Scripture says, “but” (אַךְ). |
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אַךְ כַּֽאֲשֶׁר יֵֽאָכֵל אֶת־הַצְּבִי וגו'.
אֵינְךָ מֻזְהָר לְאָכְלָן בְּטָהֳרָה, אִי מַה צְּבִי וְאַיָּל חֶלְבָּן מֻתָּר אַף חֻלִּין חֶלְבָּן מֻתָּר? תַּלְמוּד לוֹמָר "אַךְ":
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| 23However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. |
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כגרַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹֽא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר: |
| However, be strong not to eat the blood. Since it is stated “be strong” [i.e., resist temptation], you learn that the [Israelites] were inclined to eating blood. Therefore, it is necessary to state, “be strong.” [These are] the words of Rabbi Judah. Rabbi Simeon the son of Azzai, however, says: Scripture comes only to caution you and to instruct you as to what extent you must be steadfast in [fulfilling] the commandments: If regarding blood, which is easy to watch out for, since a person has no desire for it, [the Torah] needed to strengthen you with its admonition, how much more so [must one strengthen oneself] for all other commandments! - [Sifrei] |
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רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם.
מִמַּה שֶּׁנֶּאֱמַר חֲזַק אַתָּה לָמֵד שֶׁהָיוּ שְׁטוּפִים בַּדָּם לְאָכְלוֹ, לְפִיכָךְ הֻצְרַךְ לוֹמַר חֲזַק דִּבְרֵי רַבִּי יְהוּדָה, רַ' שִׁמְעוֹן בֶּן עֲזַאי אוֹמֵר לֹא בָא הַכָּתוּב אֶלָּא לְהַזְהִירְךָ וּלְלַמֶּדְךָ עַד כַּמָּה אַתָּה צָרִיךְ לְהִתְחַזֵּק בַּמִּצְווֹת, אִם הַדָּם שֶׁהוּא קַל לְהִשָּׁמֵר מִמֶּנּוּ שֶׁאֵין אָדָם מִתְאַוֶּה לוֹ, הֻצְרַךְ לְחַזֶּקְךָ בְאַזְהָרָתוֹ, קַל וָחֹמֶר לִשְׁאָר מִצְווֹת (עי' ספרי):
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| and you shall not eat the soul with the flesh. This is an admonition against אֵבֵר מִן הַחַי, [the eating of] a limb from a live animal. — [Sifrei; Chul. 102a] |
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וְלֹֽא־תֹאכַל הַנָּפֶשׁ עִם־הַבָּשָֽׂר.
אַזְהָרָה לְאֵבֶר מִן הַחַי (חולין ק"ב):
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| 24You shall not eat it, you shall spill it on the ground, like water. |
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כדלֹ֖א תֹּֽאכְלֶ֑נּוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם: |
| You shall not eat it. This is an admonition against the eating (דָם הַתַּמְצִית), (the last blood oozing [from the incision of slaughtering]). — [Ker. 4b] |
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לֹא תֹּֽאכְלֶנּוּ.
אַזְהָרָה לְדַם הַתַּמְצִית (כריתות ד'):
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| 25You shall not eat it, in order that it be good for you, and for your children after you, when you do what is proper in the eyes of the Lord. |
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כהלֹ֖א תֹּֽאכְלֶ֑נּוּ לְמַ֨עַן יִיטַ֤ב לְךָ֙ וּלְבָנֶ֣יךָ אַֽחֲרֶ֔יךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה: |
| You shall not eat it. This is an admonition against the eating of the blood contained in the limbs [of the animal]. — [Ker. 4b] |
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לֹא תֹּֽאכְלֶנּוּ.
אַזְהָרָה לְדַם הָאֵבָרִים (שם):
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| in order that it be good for you…. Go forth and learn the [magnitude of] the reward for [observing] the commandments: If [in the case of] blood, which disgusts a person, he who abstains from it earns merit [both] for himself and for his children after him, how much more so [does this apply] to abstaining from theft and immorality, after which man’s soul does lust. — [Mak. 23b] |
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לְמַעַן יִיטַב לְךָ וגו'.
צֵא וּלְמַד מַתַּן שְׂכָרָן שֶׁל מִצְווֹת, אִם הַדָּם שֶׁנַּפְשׁוֹ שֶׁל אָדָם קָצָה מִמֶּנּוּ, הַפּוֹרֵשׁ מִמֶּנּוּ זוֹכֶה לוֹ וּלְבָנָיו אַחֲרָיו, קַל וָחֹמֶר לְגֶזֶל וַעֲרָיוֹת שֶׁנַּפְשׁוֹ שֶׁל אָדָם מִתְאַוָּה לָהֶם (מכות כ"ג):
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| 26However, your holy offerings which you will have, and your vows, you shall carry, and come to the place that the Lord chooses. |
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כורַ֧ק קָֽדָשֶׁ֛יךָ אֲשֶׁר־יִֽהְי֥וּ לְךָ֖ וּנְדָרֶ֑יךָ תִּשָּׂ֣א וּבָ֔אתָ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה: |
| However, your holy offerings [… you shall carry, and come to the place which the Lord chooses]. Although you are permitted to slaughter unconsecrated animals, I did not permit you to slaughter consecrated animals and eat them in your cities without offering [them] up [on the altar]; rather, you must bring them to the Temple. |
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רַק קָֽדָשֶׁיךָ.
אַף עַל פִּי שֶׁאַתָּה מֻתָּר לִשְׁחֹט חֻלִּין, לֹא הִתַּרְתִּי לְךָ לִשְׁחֹט אֶת הַקֳּדָשִׁים וּלְאָכְלָן בִּשְׁעָרֶיךָ בְּלֹא הַקְרָבָה, אֶלָּא הֲבִיאֵם לְבֵית הַבְּחִירָה:
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| 27And you shall make your burnt offerings the flesh and the blood upon the altar of the Lord, your God, and the blood of your sacrifices shall be poured upon the altar of the Lord, your God, and you shall eat the flesh. |
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כזוְעָשִׂ֤יתָ עֹֽלֹתֶ֨יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל: |
| And you shall make your burnt-offerings. If [your sacrifices] are burnt-offerings, place the flesh and the blood on the altar [as it says: הַבָּשָׂר וְהַדָּם עַל-מִזְבַּח - “the flesh and the blood on the altar of the Lord,” with respect to burnt offerings]. But if they are peace-offerings, “the blood of your sacrifices shall be poured upon the altar” first, and afterwards “you shall eat the flesh.” Our Rabbis further deduced that [the words] “However, your holy offerings… [you shall carry]” (verse 26) come to instruct us regarding consecrated animals that are outside the Land [of Israel], as well as to instruct us regarding animals that have been exchanged for other consecrated animals, and regarding the offspring of consecrated animals, that [all of] these must [also] be offered up [in Jerusalem]. — [Sifrei; Bech. 14b] |
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וְעָשִׂיתָ עֹֽלֹתֶיךָ.
אִם עוֹלוֹת הֵן, תֵּן הַבָּשָׂר וְהַדָּם עַל גַּבֵּי הַמִּזְבֵּח, וְאִם זִבְחֵי שְׁלָמִים הֵם, "דַּם זְבָחֶיךָ יִשָּׁפֵךְ" עַל הַמִּזְבֵּחַ תְּחִלָּה וְאַחַר כָּךְ "וְהַבָּשָׂר תֹּאכֵל". וְעוֹד דָּרְשׁוּ רַבּוֹתֵינוּ, "רַק קָדָשֶׁיךָ" בָּא לְלַמֵּד עַל הַקֳּדָשִׁים שֶׁבְּחוּצָה לָאָרֶץ, וּלְלַמֵּד עַל הַתְּמוּרוֹת וְעַל וַלְדוֹת קָדָשִׁים שֶׁיִּקְרְבוּ (ספרי; בכורות י"ד):
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| 28Keep and hearken to all these words that I command you, that it may benefit you and your children after you, forever, when you do what is good and proper in the eyes of the Lord, your God. |
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כחשְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙ עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ: |
| Keep [and hearken to all these words that I command you]. This [term שְׁמֹר, “keep”] refers to the studying of the Oral Law. [Since it is not written down,] you must “guard” it “in your innards,” so that it should not be forgotten, as it is said, “For it is pleasant that you guard them (תִּשְׁמְרָם) in your innards” (Prov. 22:18). And if you studied, you may understand and fulfill [the commandments], but one who is not [immersed] in study, cannot be [immersed] in practice. — [Sifrei] |
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שְׁמֹר.
זוֹ מִשְׁנָה שֶׁאַתָּה צָרִיךְ לְשָׁמְרָהּ בְּבִטְנְךָ שֶׁלֹּא תִשְׁכַּח, כָּעִנְיָן שֶׁנֶּאֱמַר (משלי כ"ב) "כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ", וְאִם שָׁנִיתָ אֶפְשָׁר שֶׁתִּשְׁמַע וּתְקַיֵּם, הָא כָל שֶׁאֵינוֹ בִּכְלַל מִשְׁנָה אֵינוֹ בִּכְלַל מַעֲשֶׂה (עי' ספרי):
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| [Keep…] all these words [that I command you]. This means that a light commandment should be as precious to you as a difficult commandment. — [Sifrei] |
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אֵת כָּל־הַדְּבָרִים.
שֶׁתְּהֵא חֲבִיבָה עָלֶיךָ מִצְוָה קַלָּה כְּמִצְוָה חֲמוּרָה (שם):
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| [That it may benefit you…when you do] what is good. in the eyes of Heaven. |
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הַטּוֹב.
בְּעֵינֵי הַשָּׁמַיִם:
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| and proper. in the eyes of man. — [Sifrei] |
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וְהַיָּשָׁר.
בְּעֵינֵי אָדָם:
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| 29When the Lord, your God cuts off the nations to which you will come to drive them out from before you, and when you drive them out and dwell in their land, |
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כטכִּֽי־יַכְרִית֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־הַגּוֹיִ֗ם אֲשֶׁ֨ר אַתָּ֥ה בָא־שָׁ֛מָּה לָרֶ֥שֶׁת אוֹתָ֖ם מִפָּנֶ֑יךָ וְיָֽרַשְׁתָּ֣ אֹתָ֔ם וְיָֽשַׁבְתָּ֖ בְּאַרְצָֽם: |
| 30Beware, lest you be attracted after them, after they are exterminated from before you; and lest you inquire about their gods, saying, "How did these nations serve their gods? And I will do likewise." |
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להִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּנָּקֵשׁ֙ אַֽחֲרֵיהֶ֔ם אַֽחֲרֵ֖י הִשָּֽׁמְדָ֣ם מִפָּנֶ֑יךָ וּפֶן־תִּדְר֨שׁ לֵאלֹֽהֵיהֶ֜ם לֵאמֹ֗ר אֵיכָ֨ה יַֽעַבְד֜וּ הַגּוֹיִ֤ם הָאֵ֨לֶּה֙ אֶת־אֱלֹ֣הֵיהֶ֔ם וְאֶֽעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי: |
| Lest you be attracted. Heb. פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם Onkelos renders תִּנָּקֵשׁ as an expression of מוֹקֵשׁ, a “snare.” [However,] I say that he was not meticulous in examining the language, for we do not find a “nun” (נ) in [any form of] the verb “to snare,” not even as a root letter that is [sometimes] omitted from it. However, as an expression denoting vehement movement [from place to place] and rattling, we do find a “nun” (נ), as in “and his knees knocked נָקְשָׁן one against the other [in fear]” (Dan. 5:6). Here, too, I say that פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם means “lest you be attracted to them,” i.e., by becoming bound up in what they do. Similarly, “May a creditor search out (יִנָקֵּשׁ) all that he has” (Ps. 109: 11)-here David cursed the wicked that he should have many creditors and they should continually go after and be attracted to his money. |
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פֶּן־תִּנָּקֵשׁ.
אֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן מוֹקֵשׁ, וַאֲנִי אוֹמֵר שֶׁלֹּא חָשׁ לְדַקְדֵּק בַּלָּשׁוֹן, שֶׁלֹּא מָצִינוּ נוּ"ן בִּלְשׁוֹן יוֹקֵשׁ, וַאֲפִלּוּ לַיְסוֹד הַנּוֹפֵל מִמֶּנּוּ, אֲבָל בִּלְשׁוֹן טֵרוּף וְקִשְׁקוּשׁ מָצִינוּ נוּ"ן, "וְאַרְכֻּבָתֵהּ דָא לְדָא נָקְשָׁן" (דניאל ה'); וְאַף זֶה אֲנִי אוֹמֵר "פֶּן תִּנָּקֵשׁ אַחֲרֵיהֶם" – פֶּן תִּטָּרֵף אַחֲרֵיהֶם, לִהְיוֹת כָּרוּךְ אַחַר מַעֲשֵׂיהֶם; וְכֵן (תהילים ק"ט) "יְנַקֵּשׁ נוֹשֶׁה לְכָל אֲשֶׁר לוֹ" – מְקַלֵּל אֶת הָרָשָׁע לִהְיוֹת עָלָיו נוֹשִׁים רַבִּים וְיִהְיוּ מַחֲזִירִין וּמִתְנַקְּשִׁין אַחַר מָמוֹנוֹ:
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| Beware, lest you be attracted after them, after they are exterminated from before you. [God says:] After you see that I will annihilate them from before you, you ought to consider why these [people] were exterminated; because of the corrupt actions that were in their hands [i.e., that they had committed]. Accordingly, you should not act likewise, lest others come and exterminate you. — [Sifrei 14:54] |
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אַֽחֲרֵי הִשָּֽׁמְדָם מִפָּנֶיךָ.
אַחַר שֶׁתִּרְאֶה שֶׁאַשְׁמִידֵם מִפָּנֶיךָ, יֵשׁ לְךָ לָתֵת לֵב מִפְּנֵי מָה נִשְׁמְדוּ אֵלּוּ, מִפְּנֵי מַעֲשִׂים מְקֻלְקָלִים שֶׁבִּידֵיהֶם, אַף אַתָּה לֹא תַעֲשֶׂה כֵן שֶׁלֹּא יָבֹאוּ אֲחֵרִים וְיַשְׁמִידוּךָ (עי' ספרי):
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| How do [these nations] serve [their gods?]. [Until now,] the only cases that incurred the [death] penalty for idolatry were slaughtering, causing to go up in smoke, libation, and prostration [before any other god], as it says, “[He who slaughters [a sacrifice] to the gods shall be destroyed] except to the Lord alone” (Exod. 22:19). [This means that the death punishment is incurred if one commits] things that are done for the Most High [namely the four aforementioned types of worship]. Here [Scripture] teaches you that if it is customary to worship a particular idol by some other rite, such as defacating before [Baal] Peor or casting a stone at Mercurius, this is considered its worship, and [one who performs that form of worship] is liable [to the death penalty]. However, regarding slaughtering, causing to go up in smoke, libation, and prostration, even though it is not customary [for that idol], one is liable [to the death penalty]. — [Sanh. 60b] |
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אֵיכָה יַֽעַבְדוּ.
לְפִי שֶׁלֹּא עָנַשׁ עַל עֲבוֹדָה זָרָה אֶלָּא עַל זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָאָה, כְּמוֹ שֶׁכָּתוּב (שמות כ"ב) "בִּלְתִּי לַה' לְבַדּוֹ" – דְּבָרִים הַנַּעֲשִׂים לַגָּבוֹהַּ, בָּא וְלִמֶּדְךָ כָאן שֶׁאִם דַּרְכָּהּ שֶׁל עֲבוֹדָה זָרָה לְעָבְדָהּ בְּדָבָר אַחֵר, כְּגוֹן פּוֹעֵר לִפְעוֹר וְזוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ וְחַיָּב, אֲבָל זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָאָה – אֲפִלּוּ שֶׁלֹּא כְדַרְכָּהּ חַיָּב (סנהדרין ס'):
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| 31You shall not do so to the Lord, your God; for every abomination to the Lord which He hates, they did to their gods, for also their sons and their daughters they would burn in fire to their gods. |
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לאלֹא־תַֽעֲשֶׂ֣ה כֵ֔ן לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּי֩ כָל־תּֽוֹעֲבַ֨ת יְהֹוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵאלֹ֣הֵיהֶ֔ם כִּ֣י גַ֤ם אֶת־בְּנֵיהֶם֙ וְאֶת־בְּנֹ֣תֵיהֶ֔ם יִשְׂרְפ֥וּ בָאֵ֖שׁ לֵאלֹֽהֵיהֶֽם: |
| for also their sons [and their daughters they would burn in fire to their gods]. The word גַם, “also,” [comes] to include their fathers and mothers [among those they burned]. Rabbi Akiva stated, “I [once] saw a heathen who bound his father before his dog, which then devoured him.” [Sifrei] [The dog represents the idol, either because it was made in the form of a dog, or this is a pejorative. The dog’s eating the father means that the heathen burned his father in fire before the idol (Zedah Laderech).] |
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כִּי גַם אֶת־בְּנֵיהֶם.
"גַּם" – לְרַבּוֹת אֶת אֲבוֹתֵיהֶם וְאִמּוֹתֵיהֶם; אָמַר רַבִּי עֲקִיבָא אֲנִי רָאִיתִי גוֹי שֶׁכְּפָתוֹ לְאָבִיו לִפְנֵי כַלְבּוֹ וַאֲכָלוֹ (ספרי):
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