Devarim
Book 5: Deuteronomy


RE'EY - RASHI COMMENTARY


Chapter 11 - Rashi

Verse 26: Look, I place a blessing and a curse.

To be pronounced at Mount Gerizim and Mount Eival.1

Verse 27: The blessing.

On condition that you listen.2

Verse 28: From the course which I command you this day, to follow.

This teaches that anyone who worships idols has strayed from the entire course3 commanded to Yisroel. From here it is derived that anyone who admits to idolatry denies the entire Torah.4   5

Verse 29: You shall place the blessers.

As Targum [Onkelos] renders, {Hebrew Ref} , "The blessers."6

On Mount Gerizim.

Towards Mount Gerizim7 they turned their faces, and opened with the blessing,8 "Blessed is the man who does not make a sculptured or molten, etc." All the curses in that chapter9 were first recited with the word "blessed." Then they turned their faces towards Mount Eival, and opened with the curse.10

Verse 30: Are they not.

This provides the landmarks.11

Far beyond.

Far after the crossing of the Yardein, in the distance beyond,12 as indicated by the word "beyond." Wherever13 {Hebrew Ref} ---"beyond" is mentioned, the reference is to great distance.14

Along the route of the sunset.

Beyond the Yardein, toward the west.15 The cantillation of the passage proves that they are two matters, since they are punctuated with two cantillation symbols;16 {Hebrew Ref} , "far beyond." is punctuated with the pashta symbol,17 while {Hebrew Ref} , "the route," is punctuated with the mishpal symbol,18 and is dotted.19 If {Hebrew Ref} , "far beyond the route," were a single phrase, then {Hebrew Ref} , "far beyond," would be punctuated with the meshares symbol--- the reverse shofar--- and {Hebrew Ref} , "route," would be punctuated with the pashta symbol, and would be undotted.

Opposite Gilgal.

At a distance20 from Gilgal.21

Moreh Plain.

This was Shechem,22 as it is said, 23"Until the territory of Shechem--- until Moreh Plain."24

Verse 31: For you shall pass across the Yardein, etc.

The miracles at the Yardein will portend, for you,25 that you will enter the land and take possession of it.26


Chapter 12 - Rashi

Verse 2: You must obliterate.

Destroy, then destroy afterward. This27 teaches that, when destroying idolatry, one must tear out the roots.28

All of the places where the nations worshipped, etc.

What must you obliterate from29 them? 30'Their gods on the mountains.'31

Verse 3: Altar.

Composed of a number of stones.

Pillar.

Single-stoned. This is the 'bimus' mentioned in the Mishnah,32 'A stone quarried originally as a bimus.'

Asherah.

A tree that was worshipped.33

Obliterate their name.

Give them degrading nicknames. "The house of exaltation," entitle "The house of ruin." "Universal vision"--- "Thorny vision."34

Verse 4: Do not act this way.

By bringing burnt-offerings for the sake of Heaven anywhere35 except for the place [G-d] will select. Another interpretation. 'Smash their altars, obliterate their names--- do not act this way...' This prohibits erasing the sacred name,36 and breaking an altar stone, or a Temple courtyard stone.37   38 R' Yishmael said, 'Is it conceivable that an Israelite would smash altars?39   40 Rather, do not act as they do, whereby your iniquity would cause the ruin of the Temple of your forefathers.'41

Verse 5: Seek His Presence.

This refers to the Tabernacle at Shiloh.42   43

Verse 6: Your sacred offerings.

Obligatory shelamim-offerings.44

Your tithes.

The animal tithe and the second tithe, to be eaten within the walls [of Jerusalem].45   46

The elevation of your hands.

This refers to the first bikurim-fruits, concerning which it is said, 47"The kohein shall take the basket from your hand."48

The first born of your cattle.

To give to the kohein,49 so that he may offer them up there.

Verse 7: As Ad-noy has blessed you.

According to the blessing, bring.50   51

Verse 8: You may not do everything we do, etc.

This continues from above,52 from "For you shall pass across the Yardein, etc.

"53 When you cross the Yardein, you will be immediately permitted to bring up offerings on the personal bamah-altar, thoughout all fourteen years of conquest and apportionment. However, on the personal bamah-altar, you may not offer everything you offer here, this day, at the Mishkan, which remains with you and has been anointed. This is an appropriate place for bringing sin- and guilt-offerings, and promissory- and contributory-offerings. However, on the personal bamah-altar, nothing may be offered except for the promissory and contributory,54 And this is the meaning of "each what is upright in his eyes." Promissory- and contributory-offerings, That you donate because you feel it is proper to bring them and not because you must. These you may offer on a personal bamah-altar.

Verse 9: For you will not have come.

Throughout those fourteen years.55

As yet.

Like "yet."56

To the peace.

This refers to Shiloh.

The territory.

This refers to Jerusalem.57

Verse 10: When you cross the Yardein and settle in the land.

When you have apportioned it, and everyone distinguishes his portion and his tribe.58

And He has granted you peace.

After the conquest and apportionment, and peace with the nations whom Ad-noy allowed to remain in order to test Yisroel59--- this did not occur until the time of Dovid--- then:

Verse 11: Let it be that the place, etc.

Build, for yourselves, the chosen Sanctuary in Jerusalem. This is as it is said concerning Dovid: 60"It was, when the king had settled in his palace, and Ad-noy had granted him peace on every side, from all his enemies; then the king said to the prophet Noson, 'Look here, I am settled in a palace of cedarwood, while the ark of G-d languishes amidst curtains.'   "61

It is there that you shall bring.

The discussion above62 concerns Shiloh, while the discussion here concerns Jerusalem. This is why Scripture separates them, by granting permission63 between them. From the time that Shiloh was laid waste and they arrived at Nov, and Nov was laid waste and they arrived at Giveon, personal bamah-altars were permitted, until they arrived at Jerusalem.64

Your choice promissory-offerings.

This teaches that one must offer the choicest.65

Verse 13: Take heed.

This places a negative commandment over the matter.66   67

Anywhere you envision as proper.

Which occurs to you.68 However, you may bring an offering by prophetic instruction,69 as with Eliyahu at Mount Carmel.70   71

Verse 14: Of one of your tribes.

In Binyamin's portion.72 Above, however, it is said, "of all your tribes."73 How can this be? When Dovid purchased the threshing site from Aravna the Yevusite, he gathered the gold from all the tribes;74 still, the threshing site was in Binyamin's territory.75

Verse 15: Except, with the fullness of your appetite.

What is Scripture's subject? Is it "appetite meat,"76 permitting it to them without offering the sacrificial portions? But it is stated elsewhere, 77"When Ad-noy, your G-d, expands your borders, etc., and you assert, 'Let me eat meat, etc.'   "78 What, then, is the subject here? Sacred animals which were afflicted with a blemish which may be redeemed and eaten anywhere.79 Perhaps they may be redeemed even with a transient blemish? The Torah therefore teaches, "except."80

You may slaughter and eat.

You are not permitted to shear or milk, but only to eat by slaughtering.81

The ritually unclean and the clean.

Because this was converted from a sacred sacrifice, concerning which it is said, 82"Meat which came into contact with anything unclean may not be eaten," it is necessary to permit the unclean and the clean to eat it in a single83 plate.84   85 like the deer and the gazelle, which are not eligible as sacrifices.86

Like the deer and the gazelle.

This87 exempts them from the gifts of the foreleg, the jaw, and the maw.88   89

Verse 16: However, you may not eat the blood.

Although I have stated that its blood is not to be sprinkled on the altar,90 you may not eat it.91

Spill it like water.

This teaches you that it does not require covering.92 Another interpretation. It is like water with regard to the conditioning (hechsher) of edible seeds93 for ritual contamination.94

Verse 17: You are not permitted.

This passage places a negative commandment over the matter.95

You are not permitted [lit. not able].

R' Yehoshua ben Korchah said, 'You are able, but are not permitted."96 Similarly, 97"The Yevusites, who dwelt in Jerusalem, the sons of Yehudah were not permitted [lit. not able] to drive out." They were able, but were not permitted, because Avrohom had made a covenant with them, when he bought the double tiered Machpelah-cave from them. They were not Yevusites, but Chitites, but, in recognition of the city entitled Yevus (they were called Yevusites). This is stated clearly in Pirkei dR' Eliezer. This is why it is said, 98"...unless you cast aside the blind and the lame"--- the statues on which the oath was inscribed.99

The first born of your cattle.

This prohibition applies to the kohanim.100

The terumah-separation of your hand.

This refers to the first fruits.101

Verse 18: Before Ad-noy.

Within the walls.102

And the Levite in your cities.

If you do not have his portion for him--- for example, the first tithe--- give him the tithe of the indigent. If you do not have the tithe of the indigent, invite him to partake of your shelamim-offering.103

Verse 19: Watch yourself.

This places a negative commandment104 over the matter.105

On your land.

In the diaspora, however, you are not admonished to concern yourself with him more than with the indigent Israelites.106

Verse 20: When . . . expands, etc.

The Torah teaches proper behavior--- a man should not crave eating meat unless he enjoys expansion and affluence.107

To the full extent of your appetite, etc.

However, in the wilderness, non-sacrificial meat was forbidden to them, unless it was sanctified and brought as a shelamim-offering.108

Verse 21: When the place is distant from you.

So that you are unable to come every day to offer the shelamim sacrifice, as you are now, when the Mishkan travels with you,

you may slaughter, as I have commanded you.

We learn that there is a command concerning the proper method of slaughtering. This refers to the slaughtering laws told to Moshe at Sinai.109

Verse 22: Only, as the deer, etc, may be eaten.

You are not admonished to eat them in ritual purity.110 Perhaps, just as the fat of the deer and the gazelle are permitted,111 so is the fat of the non-sacrificial animal permitted? The Torah therefore teaches, "only."112   113

Verse 23: Only exercise strength in not eating the blood.

From the statement "exercise strength," you learn that they wallowed in the eating of blood. It was therefore necessary to say "exercise strength." This is R' Yehudah's opinion. R' Shimon ben Azai said, Scripture merely admonishes and teaches you the extent to which you must exercise strength with mitzvos.114 If blood, which is easily avoided, as a man has no craving for it, yet it is necessary to strengthen you in admonishing against it; then certainly the other commandments.115

Do not eat the spirit with the meat.

This prohibits the limb of a living animal.116   117

Verse 24: Do not eat it.

This prohibits the dripping tamtzis blood.118

Verse 25: Do not eat it.

This prohibits the blood absorbed in the limbs.119

So that you may enjoy beneficience, etc.

Go forth, learn the reward for mitzvos. Take blood, which a man finds repugnant; yet, one who refrains from it gains merit for himself and his children after him. Certainly with larceny and promiscuousness, which a man craves.

Verse 26: However, your sacred offerings.

Although you may slaughter non-sacrificial animals, I did not permit you to slaughter sacrificial offerings and eat them in your cities without offering them up. Rather, bring them to the chosen Sanctuary.

Verse 27: Execute your burnt-offerings.

If they are120 burnt-olah-offerings, place the flesh and the blood on the altar. If they are shelamim-peace-offerings, "the blood of your sacrifices shall be poured on the altar" first, and then121 "the flesh may be eaten." The Rabbis expounded additionally. "However, your sacrificial-offerings...": This teaches concerning sacrificial-offerings outside the land.122   123 And it teaches that exchange-offerings124 and the offspring of sacrifices125 must be offered up.126

Verse 28: Preserve.

This refers to the study of the law, which must be preserved in one's gut, not to be forgotten, as it is said, "It is pleasurable that you preserve them in your gut."127 If you have studied the law, then it is possible for you to heed and to perform;128 but anyone who is not involved in study can not be involved in performance.129

All these words.

A minor commandment130 should be as precious to you as one of great consequence.131

That which is good.

In the eyes of Heaven.132

And that which is upright.

In the eyes of mortals.133   134

Verse 30: Lest you are torn apart.

Onkelos' interpretation is that the reference is to a pitfall. In my opinion, he was not exacting in following the literal meaning, for we never find the letter ' {Hebrew Ref} in the word {Hebrew Ref} , "pitfall," even as a root letter which is sometimes dropped. However, in reference to tearing apart and violent shaking, we find the ' {Hebrew Ref} , "His knees knocked against each other."135 Here, too, my rendition is, "Lest you are torn apart with them," by emulating their activities. Similarly, "Let the debtor jostle after all his possessions." 136 He curses the villain, wishing him numerous debtors who will jostle one another in pursuit of his money.

After they have been annihilated before you.

After you observe when I have annihilated them before you, focus your attention as to why I annihilated them--- because of their decadent behavior. So you refrain from emulating them so that no one come to annihilate you.137

How did...worship?

Since no punishment was specified for idol worship except for slaughtering, burning, pouring libations, or prostrating oneself,138 as it is written, "For the sake of none but Ad-noy alone"139--- activities generally performed for the sake of the Supreme Being.140 This passage proceeds to teach that, if it is customary to worship an idol with some other ritual for example, exposing oneself141 for the sake of Peor, or casting a stone for the sake of Markolis--- then that is its recognized worship form, and [the worshiper] is liable.142   143 However, for slaughtering, burning, pouring libations, and prostrating oneself, even when not customary. one is liable.144   145

Verse 31: For, even their sons.

"Even" includes their fathers and mothers. R' Akiva said, 'I saw a Gentile tie his father before his dog, who then ate him.'146


Chapter 13 - Rashi

Verse 1: Everything.

The less significant as well as the greatly consequential.147

Be careful to fulfill.

This adds a negative command to the positive commands stated in this chapter,148 as "be careful" always denotes a negative command, except that one is not punished with lashes for violating "be careful" when it is added to a positive command.149

Do not add to it.

Five totafos with the tefilin, five species with the lulav, four benedictions with the priestly benediction.150

Verse 2: And he gives you an omen.

In the heavens, as it is said with Gideon, 151"Produce an omen for me," and it is said, 152"Please, let the fleece be dry,153 etc."

Or a miracle.

On earth. In spite of this, pay no heed to him. And should you ask,154 'Why has the Holy One, may He be blessed, empowered him to produce an omen'? "For Ad-noy your G-d is testing you."155

Verse 5: Keep his commandments.

The Torah given through Moshe.

Heed his voice.

The voice of the prophets.156   157

Serve Him.

In his Sanctuary.158

Cleave to Him.

Embrace His ways; engage in kindness, bury the dead, and visit the sick, just as the Holy One, may He be blessed, did.159

Verse 6: A fabrication.

Something cast out of the universe, non-existent, never created. I never told him to say it. Destolude, "perverted" in Old French.

And redeemed you from the house of bondage.

Even if He had done nothing for you but redeemed you,160 this is sufficient.161

Verse 7: If...should incite you.

{Hebrew Ref} always denotes inciting, as it is said, "If Ad-noy has incited you against me."162 Ametra, "seduce" in Old French. He seduces him163 into performing the act.164

Your brother.

Paternally,165 or166---

Your mother's son.

Maternally.167

Your bosom.

Who reclines in your bosom, and is wrapped up with you. Afichiede in Old French. Similarly, "And from the area wrapped in the earth"168--- from the foundation embedded in the earth.

Who is your soul mate.

This refers to your father.169   170 Scripture specifies those whom you cherish--- certainly with others.

Clandestinely.

Scripture depicts ordinary circumstances. The seducer will ordinarily only deliver his message clandestinely. Similarly, Solomon says, 171"In the evening, when day has darkened into night, in the black of night and murkiness."172

Whom you never knew, neither you nor your forefathers.

This is something extremely degrading to you, for even the Gentile nations do not abandon their forefathers' tradition; yet, he tells you 'Abandon your forefathers' tradition!'173

Verse 8: Who are near you or at a distance.

Why specify "near" and "distant"? Rather, Scripture states the following: By the nature of those nearby, you may learn the nature of those at distance. Just as those nearby are empty of substance, so are those distant insubstantial.174

From the ends of the earth.

This refers to the sun, the moon, and the heavenly hosts, which traverse the world from end to end.175

Verse 9: Do not be favorably inclined towards him.

Do not be inclined towards him, do not love him.176 Because it is said, 177"Love your fellow as yourself"178--- here, do not love him.179

Do not listen to him.

When he begs for his life, for forgiveness. Because it is said, 180"Lay aside [your hatred of him181] and assist him"--- here, do not lay aside [your hatred].182

Do not view him compassionately.

Because it is said, 183"Do not stand by at the spilling of your brother's blood"--- here, have no compassion.184

Do not take pity.

Do not extend yourself to exonerate him.185

Do not cover for him.

If you have incriminating information, you are not permitted to keep silent.186

Verse 10: For you must surely execute him.

If the court found him innocent, retry him to incriminate him; but if the court found him guilty, do not retry him to exonerate him.187

Let your hand strike him first.

It is a mitzvah for the object of his seduction to execute him. If he did not succeed in killing him, then others must perform the execution, as it is said, "The hand of all the people, etc."

13--14: In which to settle.

This excludes Jerusalem, which was not given as a dwelling place.188   189

If you hear, etc., saying.

Saying the following: men have gone out---unscrupulous.190 Without a yoke,191 as they have cast off the yoke of Heaven.192

Men.

But not women.193

The inhabitants of their city.

But not the inhabitants of another city. From here it is derived that an apostate city cannot be so designated unless suborned by men, and by its own constituents.194

Verse 15: You must investigate, inquire, and interrogate thoroughly.

From here it is derived that there are seven inquiries,195 from the added passages. Here there are three: "investigation," "inquiry," and "thoroughness." "Interrogate" is not counted, since the examining interrogation196 is derived from there. Elsewhere, it is said, 197"The magistrates must investigate thoroughly." Still elsewhere, it is said, 198"You must investigate thoroughly." "Thoroughly" and "Thoroughly" are extrapolated by the principle of textual comparison,199 so that the Torah's specifications with each may be applied to the other.200   201

Verse 16: You must surely strike down.

If you are unable to execute them by the method specified by Scripture for them, execute them by another method.202

Verse 17: For Ad-noy your G-d.

For His Name and for His sake.

Verse 18: So that Ad-noy withdraws His raising fury.

For, so long as idolatry exists in the world, fury rages in the world.203


Chapter 14 - Rashi

Verse 1: Do not lacerate yourselves.

Do not inflict204 lacerations and gashes on your flesh over the dead, as is the custom among the Emorites205 for you are G-d's children, and must therefore appear suitably becoming, rather than lacerated and hairless.

Between your eyes.

Near the forehead. Elsewhere it is said, "They may not tear bald spots in their heads."206 This equates the entire head with the area between the eyes.207

Verse 2: For you are a sacred people.

Your own sanctity extends from your forefathers; in addition, "Ad-noy has chosen you."208

Verse 3: Any abomination.

Anything I made abominable to you. For example, puncturing the ear of a first-born animal in order to slaughter it outside the Sanctuary--- this is something I made abominable to you, from "There shall not be any blemish on it."209 Here the Torah proceeds to teach that it is forbidden to slaughter it and then eat it on the basis of that blemish.210 If one cooked meat with milk--- this is something I made abominable to you, so eating it is prohibited here.211

4--5: These are the animals... the gazelle, the deer, the antelope.

We learn that wild animals are included in the word {Hebrew Ref} , "animal;"212 and we learn that the unclean domestic and wild animals are more numerous than the clean ones, since the less numerous are specified everywhere.213

The ibex.

Targum renders "wild goat," "Mountain goats."214 This is the esteinbuc [in Old French].

And the wild ox.

Torbala,215 'ox of the forest.' Bala, 'forest' in Aramaic.216

Verse 6: Cloven.

Split,217 as Targum [Onkelos] renders.

Hoof.

Plante [in Old French].

Truly split.

Divided into two nails. Some are cloven, but not divided into nails. They are unclean.

Within the animals.

The inference is, 'what is found within the animal, you may eat.'218 From here it is derived that the fetus is permitted through the slaughter of its mother.219

Verse 7: The dromedary.

A creature220 with two humps and two spinal columns. The Rabbis remark: Why were they repeated?221 The animals---because of the dromedary, and the fowl---because of the ra'ah,222 which were not listed in Toras Kohanim.223   224

Verse 8: And do not come in contact with their carcasses.

The Rabbis explain that this applies during the festivals, for a man is required to purify himself during the festival.225 But perhaps the admonition applies throughout the year? The Torah therefore teaches, "Say to the kohanim, etc."226 If uncleanliness227 emanating from a human corpse is stringent, restricting only the kohanim, but not the Israelites--- then the lenient uncleanliness emanating from an animal carcass is---certainly.228   229

Verse 11: You may eat any pure bird.

This230 permits the bird released231 by the metzora. 232

Verse 12: This is what you may not eat.

This233 prohibits the234 slaughtered bird.235

Verse 13: The ra'ah, ayah, etc.

The ra'ah, ayah, and dayah are one and the same. Why is it entitled "ra'ah"? Because its vision is exceedingly powerful.236 Why does our prohibition specify all its names? In order to refute those who would take exception; so that one does not prohibit it as "ra'ah," while another permits it with the claim that its name is "dayah," or its name is "ayah," and it was thus never prohibited by Scripture. With the birds, the impure ones are specified.237 This teaches that the pure birds are more numerous than the impure ones. Therefore, those less numerous are specified.238

Verse 16: And the tinshames.

Chalve soriz, [in Old French].

Verse 17: The shalach.

Which catches fish in the ocean.239

Verse 18: The duchifas.

This refers to the wild turkey, in Old French, herupe, with a double crest.240

Verse 19: Flying creeping creatures.

This refers to tiny insects that creep along the ground. Flies, hornets, and impure locusts, are called {Hebrew Ref} .

Verse 20: Every ritually clean bird, you may eat.

But not the impure ones. This adds a positive command to the negative.241 Similarly with the animals: "That, you may eat"242--- but not impure animals. A negative command derived from a positive statement is regarded as a positive command, so that the violator transgresses a positive as well as a negative command.243

Verse 21: To the alien in your cities.

The resident alien,244 who has resolved to refrain from idolatry, but eats meat without ritual slaughter.

For you are a people sanctified to Ad-noy.

Sanctify yourselves by abstaining245 from that which is permitted. Things which are permitted, but some abstain from them as if they were prohibited; do not permit them in their presence.246

Do not cook a kid.

Three times247; this248 excludes wild animals, fowl, and impure animals.249

Do not cook a kid, etc.

Verse 22: You must surely tithe.

What is the relationship between the two subjects?250 The Holy One, may He be blessed, said to Yisroel, 'Do not cause Me to cook the young shoots of your crops while still in their mothers' innards,251 for, if you do not tithe properly, just before their ripening I shall summon the east wind and batter them, as it is said, 252"battered before becoming standing grain."253 Similarly, with regard to the bikurim-gift.254

On a yearly basis.

From here it is derived that one may not use the new255 crop as tithe for the old.256

Verse 23: You shall eat, etc.

This refers to the second tithe, for we have already been taught to give the first tithe to the Levites, as it is said, "When you257 receive, from the Israelites, etc." And they are permitted to eat it anywhere, as it is said, "You may eat it anywhere."258 Obviously, then, this refers to a different tithe.

Verse 24: For ... has blessed you.

So that the grain is too abundant to carry.259

Verse 26: For anything you desire.

This is a general statement.

For cattle, flocks, wine, intoxicating liquor.

This is specific.

And for anything that you wish.

This is a return to the general.260 Just as the specific statement261 refers explicitly to the earth's progeny262 which is suitable for human consumption, etc.263

Verse 27: And the Levite, etc., you must not abandon.

By neglecting to give him the first tithe.264

Since he has no portion or inheritance with you.

This excludes the gleaning, forgotten sheaves, and edge of the field gifts,265 and abandoned produce, since his share in them is equivalent to yours.266 Hence, they are exempt from tithing.267

Verse 28: At the end of three years.

This comes to teach that if one withheld his tithes during the first and second years of the shmittah-cycle, he must divest his home of them during the third year.

Verse 29: The Levite shall come.

And take the first tithe.268

And the proselyte and the orphan.

They take the second tithe, which belongs to the indigent this year. You are not required to eat it in Jerusalem, the way you are required to eat the second tithe during the first two years.269

Let them eat their fill.

Give them enough to satiate them. From here we derive, "One may not give the indigent in the threshing area less than, etc."270 You must bring to Jerusalem271 the first and second year's tithes which you withheld, and confess, 'I have divested my home of the sacred produce'272 as specified in "When you have finished tithing."273


Chapter 15 - Rashi

Verse 1: At the end of seven years.

Perhaps seven years for each and every loan? The Torah therefore teaches, "The seventh year is approaching."274 If you say that there are seven years for each and every loan? for everyone's loan, how is it that it is approaching? This teaches that the seven years follow the count of the shemitah cycle.275

Verse 2: Suspend every creditor's hand.

Suspend the hand276 of every creditor.

Verse 3: You should demand payment from the stranger.

This is a positive commandment.277

Verse 4: End it [poverty], so that there will be no one destitute among you.

Yet elsewhere it is said, "For the destitute will never cease."278 But, whenever you fulfill the will of G-d, there will be destitute among others, but not among you; whenever you fail to fulfill the will of G-d, there will be destitute among you.279

Destitute.

This refers to someone poorer than {Hebrew Ref} , "indigent." The word {Hebrew Ref} denotes someone desirous of everything.280

Verse 5: Only if you listen.

Then, there will be no one destitute among you.281

You listen [lit., "listen you listen"].

Listen a little,282 and you will be given the opportunity to listen much.283

Verse 6: Just as He told you.

Where did He tell you? 284"You are blessed in the city."285

You will grant loans.

Whenever a word denoting lending is used in reference to the lender, the usage is causative, "you will grant loans." But if it had said {Hebrew Ref} , then it would refer to the borrower, as in "you will borrow."

You will grant loans to nations.

Perhaps you will borrow from one and lend to another? The Torah therefore teaches, "but you will not borrow."286

You will rule over many nations.

Perhaps other nations will rule over you? The Torah therefore teaches, "but they will not rule over you."287

Verse 7: If there should be someone destitute in your midst.

The neediest should be given preference.288

Among one of your brothers.

Your paternal brother should be given preference over your maternal brother.289

Your cities.

The indgent of your city should be given preference over the indigent of a different city.290

Do not harden.

Some people agonize over whether to give or not; the Torah therefore says, "Do not harden." Some people open the hand, then close it; the Torah therefore says, "Do not close."291

Against your destitute brother.

If you do not give him, you will eventually become a brother of the destitute.292

Verse 8: You must surely open.

[lit. "Open, you must open] Even repeatedly.293

Rather, You must surely open.

{Hebrew Ref} here is understood as "rather."

You must surely extend a loan to him.

If he refuses charity, extend a loan to him.294

To cover the wants.

However, you are not required to make him wealthy.295

Which he lacks.

Even a horse to ride, or a servant to announce his arrival.296   297

He [lit. "him."]

This refers to a wife.298 Similarly, it is said, 299"I shall make 'him' a helpmate alongside him."300

Verse 9: And if he cries out, concerning you.

Perhaps this is a mitzvah? The Torah therefore teaches301 302"So that he does not cry out."303

You will be regarded as sinful.

In any case, even if he does not cry out. Then why does it say, "And if he cries out concerning you?" I punish more swiftly with an outcry than without an outcry.304

Verse 10: You must surely give him.

Even a hundred times.305

Him.

Between you and him [in total privacy].306

For, as a consequence of this thing [lit. this word].

Even if you merely said that you would give. You will be rewarded for saying307 as well as for giving,308

Verse 11: Therefore.

For this reason.

Saying.

I am counselling you for your own good.

To your brother, to your indigent.

To which brother? To the indigent.

To your indigent.

With one yud meaning a single indigent.309 However, "your indigent" with two yuds refers to two of the indigent.

Verse 12: If...is sold to you.

Through others.310 When the courts sold him for his larceny, is Scripture's subject here.311 But it is already said, 312"If you purchase a Hebrew slave," and Scripture there refers to a sale by the courts.313 Rather, because of two novel teachings here. One, it is written "Or a Hebrew woman"--- she must also be liberated after six years. But not a woman sold by the courts, since women are not sold for larceny, as it is said,314 "For 'his' larceny"--- not for her larceny.315 Rather, a minor sold by her father. This teaches that if six years elapsed before she reached puberty, she must be liberated. Another novel teaching here is 316"you must surely present him with a severance bonus.

"317

Verse 14: You must surely present him with a severance bonus.

The literal meaning of this is "adornment," to be held high and viewed. An object which indicates that you treated him benevolently. Some explain that the word refers to a necklace worn around the throat.

From your flocks, your threshing area, and your wine cellar.

Perhaps only from these alone? The Torah therefore teaches, "with which ... blessed you." From everything with which your Creator blessed you. Why are [only] these mentioned? Just as these are distinguished by their blessed status,318 so do we include everything categorized as blessed. This excludes mules.319 Also, the Rabbis derive in tractate Kidushin,320 through the gezerah shava-word comparison principle, the amount which must be given to him from each species.

Verse 15: Remember that you were a slave.

And I bestowed a parting gift and repeated it with the spoils of Egypt and [then] the spoils of the sea. You, as well, should bestow a severance gift and then repeat it.321

Verse 17: Perpetual slave.

Perhaps this follows the plain meaning?322 The Torah therefore teaches, 323"Return, everyone, to his ancestral property, everyone shall return to his family."324 This teaches that the reference here is merely in the perpetuity of Yovel.325

Do the same to your maid-servant as well.

Bestow the severance bonus upon her. Perhaps even with the piercing [of the ear] Scripture equates her? The Torah therefore teaches. "If the slave should say."326 The slave undergoes the piercing, but not the maid-servant.327

Verse 18: For, double the profit produced by the wage earner.

From here it is derived that a Hebrew slave works day and night, thus producing double the work of the wage earner hired on a daily basis. What work does he do at night? His master gives him a Gentile maid-servant, and the offspring are the property of the owner.328   329

Verse 19: Every firstborn...you must consecrate.

Elsewhere it is said that one should not consecrate him. How is this resolved? He may not consecrate him as a different sacrifice. Here, however, it teaches that it is a mitzvah to declare 'You are hereby consecrated as a firstborn.' Another interpretation. One cannot say "You must consecrate!"330 since it has already been said. "Do not consecrate!" And one cannot say "Do not consecrate!" since it has already been said, "You must consecrate!" How is this resolved? You may consecrate it whereby its monetary value becomes sacred,331 then donate, to the sacred hekdesh domain, the value of its beneficiary payment.332   333

You may not work with your first-born ox, or shear, etc.

The converse, as well, is prohibited by Rabbinic derivation,334 but Scripture depicts what is commonly practiced.

Verse 20: Before Ad-noy your G-d, you must eat it.

This is addressed to the kohein, as we already find that this is one of the priestly gifts, whether sound or blemished, as it is said, 335"Their flesh shall be yours, etc."336

Each year.

This teaches that it should not be detained for more than a year.337 Perhaps it becomes disqualified once the year had passed? It has already been compared to the tithe, as it is said, 338"You must eat, before Ad-noy your G-d, etc., the tithe of your grain, wine, and oil, and the first-born of your cattle and flocks." Just as the second tithe is not disqualified from one year to the next,339 so is the first-born not disqualified. Rather, it is a mitzvah within the year.340

Each year [lit. year by year].

If it was slaughtered at the end of the year, it may be eaten that day, and another day into the following year. This teaches that it may be eaten for two days and a night.341

Verse 21: A blemish.

This is a general statement.

If it is crippled or blind.

This is specific.

Any severe blemish.

This returns to the general.342 Just as the specific statement refers explicitly to a visible permanent blemish, so must every disqualifying blemish be visible and permanent.343

Verse 23: Only, do not eat its blood.

In order that you do not say that, as the entire animal is permitted by exemption from a generally prohibited category--- since it is sacred, yet may be slaughtered outside the sanctuary without redemption and eaten--- then perhaps even its blood is permitted. The Torah therefore teaches "Only do not eat its blood."


Chapter 16 - Rashi

Verse 1: Take heed of the month of spring.

Before it arrives. Take heed that it is compatible with springtime, so that you may bring the omer-mincha-offering.344 If not, add a month345 to the year.346

From Egypt at night.

But didn't they leave by day, as it is said,347 "On the day after the pascal-offering, the Israelites went out, etc."? But, because it was at night that Pharoah granted them permission to leave, as it is said, 348"He called for Moshe and Aharon at night, etc."349

Verse 2: You shall slaughter the pesach-offering to Ad-noy your G-d; flocks.

As it is said, "You shall take it from the sheep and goats."350

And cattle.

You shall slaughter, as the chagigah-offering.351 If those engaged as partners in the pesach were a large group, they must bring, with it, a chagigah-offering, so that it352 is eaten when they have filled themselves.353 In addition, the Rabbis derive many teachings from this passage.

Verse 3: Bread of anguish.

Bread which memorializes the anguish they suffered in Egypt.354

Since in haste you left.

Without sufficient time for the dough to leaven. This will serve as a memorial.355 The haste was not yours, but Egypt's, as it is said, "The Egyptians pressed the people, etc."356   357

So that you remember.

By eating the pesach and matzah,358 the day of your departure.

Verse 4: None of the flesh may remain--- which you slaughter towards evening of the first day---until morning.

This prohibits retaining the flesh of the pesach offered during future generations, since this was previously stated359 only with regard to the pesach brought in Egypt.360 The "first day" mentioned here refers to the fourteenth of Nisan,361 as it is said, "But before the first day you must remove all leaven from your homes."362 363Because Scripture has digressed from matters concerning the pesach, and entered a discussion of the laws of the seven days--- for example, "For seven days, are you to eat on it matzos," "No sourdough of yours may be seen in all of your boundary"--- it is now necessary to identify the slaughter to which this admonition is directed. For, if it had written, "None of the flesh which you slaughter towards evening may remain until morning," one might have concluded that shelamim-offerings slaughtered throughout the entire seven day period are included in "do not allow to remain," and thus may be eaten for only a day and a night.364 Scripture, therefore, specifies "towards evening 'of the first day.'   " Another interpretation. To the chagigah-offering of the fourteenth,365 is Scripture's reference, teaching that it may be eaten for two days. And "the first" mentioned here is Scripture's reference to the first day of the festival. This is the sense of the passage: 'The flesh of the chagigah which you slaughter towards evening may not remain overnight during the first day of the festival until the morning of the second; however, it may be eaten on the fourteenth and fifteenth.' This is the way it is taught in tractate Pesachim.366

Verse 6: Towards evening, at sunset, at the time you left Egypt.

These are three separate times. Towards evening---after six hours367--- slaughter it. At sunset---eat it. At the time you left [Egypt]368---you burn it, 369meaning that it is disqualified as nosar,370 and must be removed to the burning site.371

Verse 7: You shall cook.

The reference is to roasting over an open fire. This, too, is described as cooking.372

You may depart in the morning.

The morning of the second day.373 This teaches that one is required to remain overnight, to include the night after the festival.374

Verse 8: For six days you shall eat matzos.

Elsewhere it is said seven days.375 Seven from the old crop,376 six from the new.377   378 Another interpretation. This teaches that eating matzoh on the seventh day is not obligatory.379 You learn from this, and apply it to all six days;380 For, the seventh was included in a general group, and then isolated, with the teaching that eating matzah then is not obligatory, but arbitrary. It was not isolated strictly for itself, but as an example for the entire group. Just as the seventh day is arbitrary, so are all the days arbitrary, except for the first evening, which Scripture designates as obligatory, as it is said, 381"In the evening you shall eat matzos."382

Is one of withdrawal for the sake of Ad-noy your G-d.

Withdraw from working.383 Another interpretation. A gathering for celebrating with food and drink, as in "Please, let us gather you up."384

Verse 9: From the time the sickle begins felling the standing grain.

From the time the omer is cut,385 which begins386 the harvest.387

Verse 10: The fullness of your open-handed gift.

The fullness of the gift of your hand, wholly commensurate with the blessing. Bring shelamim-offerings of rejoicing, and invite guests for feasting.

Verse 11: The Levite, proselyte, orphan, and widow.

My four correspond with your four--- your son, daughter, servant, and maid-servant. If you bring joy to Mine, I shall bring joy to yours.388

Verse 12: Remember that you were a slave, etc.

I redeemed you with this stipulation--- that you observe and fulfill these statutes.

Verse 13: When you harvest.

At harvest time, when you place the summer produce in storage. Another interpretation of when you harvest your threshing area and wine cellar. This teaches that the sukkah should be covered with the husks and skins389 left390 in the threshing area and wine cellar.

Verse 15: You shall experience pure joy.

According to its plain meaning, this is not a command, but an assurance. According to the Talmudic teaching, however, it is derived from here that the last evening of the festival391 is included in the mitzvah to rejoice.392

Verse 16: He shall not appear empty handed in the presence of Ad-noy.

Rather, bring olah-pilgrimage-offerings and festive shelamim393-offerings.

Verse 17: Everyone according to the gift appropriate to his means.

Someone who has numerous guests and great affluence should bring many olah- and shelamim-offerings.394


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