Vayikro
Book 3: Leviticus
EMOR - RASHI COMMENTARY
Chapter 21 - Rashi
Verse 1: Speak to the kohanim,
say, and you shall say1---
to warn the adults regarding the minors.2
The sons of Aharon.
Perhaps those unfit3
[are also included in this prohibition]?4
The verse says:
The kohanim
.
The sons of Aharon---
even those who have a [physical] blemish are implied.5
The sons of Aharon,
and not the daughters of Aharon.6
Let him not defile himself among his people,
while the dead body is still "among his people,"
excluding a mes mitzvoh.7
Verse 2: Except for his kin.
"His kin' [refers] to none other than his wife.8
Verse 3: To whom he is closely related---
to include the betrothed [sister].9
Who has not yet been married,10
[referring to the marriage's] consumation.
For her, he may be defiled.
[It is] a [positive] command.11
Verse 4: A husband may not defile himself
among his people to become profaned.
He may not defile himself for an illegitimate wife,12
through whom he becomes unfit [for the kehunoh],13
while she is still with him.14
And thus the plain meaning of the verse is [as follows]:
"A husband may not defile himself"---"with his flesh,"15
while [the corpse is] yet "among his people"---
when there are [people available who can] bury her,
[that is,] she is not a mes mitzvoh.16
And regarding what flesh [=wife] did I speak?17
Regarding one [through] which "he becomes profaned"---
to become unfit from his kehunoh.18
Verse 5: They shall not make baldness
for a deceased person.19
Were not Israelites20 also prohibited such [conduct]?21
However, because it was stated regarding Israelites:
"[You shall not make any baldness] 'between your eyes'22
[for the dead],"23
Perhaps he is not liable [for plucking out hair]
on [any part] of the head [other than "between the eyes"]?
The verse says: "on their head"---
and [the law of] Israelites is derived from [the law]
of kohanim by [means of] a gezeroh shovoh:
"baldness" ( {Hebrew Ref} ) is mentioned here
and "baldness' ( {Hebrew Ref} ) is mentioned regarding Israelites---
just as here [any part of] the entire head [is implied],
so too further on24 the entire head is implied,
wherever he makes a bald spot on the head.
And just as further on [the prohibition
involves mourning] for a deceased person,
so, here [mourning] for a deceased person [is implied].25
And the corners of their beards they shall not shave.
Because regarding an Israelite26 it is said,
"you shall not destroy
[by shaving the corner of your beard],"27
perhaps for plucking with a tweezer
or with plane-like tools he is liable?28
Therefore it is said, "they shall not shave"29---
he is liable only for something which is called "shaving"
and which has in it "destructiveness,"
and that [is accomplished only with] a razor.30
They shall not make gashes in their flesh.
Because it is said regarding an [ordinary] Israelite,31
"A gash for the dead shall you not make,"32
perhaps [this means that if he] made five gashes,
he is liable for only one?33
The verse says: "They shall not make gashes"34---
to make him liable for each and every gash.
for this word [="gashes"] is superfluous
[and intended] for midrashic exposition,
for it should have been written: "They shall not gash,"
and I would know
that [the verb "gash" refers to] gashes.35
Verse 6: They shall be holy.
The court shall sanctify them against their will in this.36
Verse 7: A harlot,
[A woman] who has had sexual relations with an Israelite
who is forbidden for her to marry,37
under the penalty of koreis38 [for doing so],39
or a {Hebrew Ref} ,40 or a {Hebrew Ref} .41
A profaned woman,
[that is, a woman] who was born of a marriage
[between a kohein] and one [forbidden] to the kehunoh,
as for example the daughter of a widow
[illegally married] to a Kohein G-dol,
or the daughter of a divorced woman
[illegally married] to an ordinary kohein.
So too one who became invalid
[for intermarriage] with the kehunoh
because she had sexual relations
in one of the marriages forbidden to a kohein.42
Verse 8: You shall make him holy---
[even] against his will,
for if he does not wish to divorce [his illegal wife],
beat him and punish him until he does divorce [her].43
He shall be holy unto you,
treat him with sanctity,
to take precedence in all matters [of sanctity],44
and to bless first at a meal.45
Verse 9: Who profanes herself by fornication,
when she becomes profaned through fornication,
as when she had [some] marital tie with a husband46
and fornicated,
whether [this tie was through] betrothal47 or marriage.
Our Rabbis disagreed about the matter,48
[but] all agree that the verse does not speak
regarding a free woman.49
She profanes her father.
She has profaned and degraded his honor,
for they say of him:
"Cursed be he that he caused this one to be born;
cursed be he that he raised this one!"50
Verse 10: Shall not let [his hair] grow wild,
it shall not grow wild in mourning.
And what is [the measure] of "growing wild"?
More than thirty days.51
Verse 11: And adjacent to any dead body, etc.
[That is,] in[to] a tent [which is over a] dead body.52
Dead body
[literally, "souls of a dead body"]---
to include53 a quarter [ {Hebrew Ref} ]54 of blood from a
dead body,55
which causes impurity in a "tent."56
For his father and his mother
he shall not become [ritually] impure.
This comes only to permit him
[to become impure] for a mes mitzvoh.57
Verse 12: He shall not depart from the Sanctuary.
He does not follow the coffin.58
Furthermore, our Rabbis learned from here
that a Kohein G-dol may offer [a sacrifice]
while he is an onein,59
and this is its meaning:
Even if his father and his mother died,
he is not required to leave the Sanctuary,
but performs the Temple-service.
And he shall not profane...the Sanctuary,
He does not profane the Temple-service with this,60
since Scripture permitted him [to remain there];
thus, [we learn,] that an ordinary kohein
who performs [the Temple-service] while he is an onein
does profane [it].61
Verse 14: And a profaned woman,
born of [a marriage forbidden to the kehunoh.62
Verse 15: He shall not profane his offspring---
thus, if he marries one
[of those] women invalid [for marriage with kohanim],
his offspring from her is profaned
from the status63 of the holiness of the kehunoh.64
Verse 17: The bread of his G-d,
"the food" of his G-d.
Every meal is called "food,"
as [in the verse] "he made a great feast."65
Verse 18: For any man who has a blemish
shall not approach.
It is not proper that he approach;
[the word "approach"] is like [that in the verse]
"[If you offer the lame or sick, is it not evil?]
Offer it now to your governor;
[will he be pleased with you?]."66
A man with a sunken nose,
[one] whose nose is sunken between the two eyes,
[so that] he can paint both his eyes with one stroke.67
A man who has disproportionate limbs,
[one who has] one limb larger than the other---
one eye large and one eye small,68
or one thigh is longer than the other.69
Verse 20: One with overhanging eyebrows,
sorzilos in Old French, [denoting one whose] eyebrows---
their70 hair is long and lies [over his face].71
Or with a cataract,
who has a membrane in his eyes,
which is called toyle [in Old French],
similar [to the use of the word in the verse]:
"Who spreads out [the heavens] like a membrane."72
Or a disarrangement [in the eye],
something which confuses the eye,
such as a white streak
which stretches from the white [of the eye]
and intersects the iris---
the circle which surrounds the black [of the eye],
[that] which is called prunelle in Old French.
This streak intersects the circle
and enters the black [of the eye].
The Targum of {Hebrew Ref} is {Hebrew Ref} , a word [related
to] {Hebrew Ref} ,
for that streak is similar to a worm,
and so the Sages of Israel termed it, [when describing]
the blemishes [which can befall] a firstling:73
worm, snake, wart.74
Scurf [=gorov] or scabs [=yallefes].
These are types of boils.
"Scurf" is [what is called elsewhere] cheres,75
a boil [which is] dry within and without [on the surface];
"scab" is the Egyptian lichen.
And why is it called yallefes?76
Because it continues to cling [to the body]
until the day of death,
and it is moist without and dry within,
and in another place gorov is called shechin---
moist without and dry within, as it is said,
"and with the scab [=gorov] and with the itch [=cheres
]."77
When [the word] "scurf" [=gorov] [appears] near cheres,
78
[then] "scab" [=yallefes] is called "scurf" [=gorov],
79
[but] when it [=gorov] [appears] near "scab" [=yallefes
],
cheres is called "scurf" [=gorov]80---
so is it explained in Bechoros.81
Or one with crushed testicles,
[which is,] according to the Targum: {Hebrew Ref} ,
whose {Hebrew Ref} are {Hebrew Ref} ---his testicles are
crushed.
[The word] {Hebrew Ref} [is related to its meaning in the verse]:
"All the sinews of his testicles are knit together."82
Verse 21: Any man who has a blemish---
[this comes] to include other blemishes.83
He has a blemish,
while "he has a blemish," he is unfit;
therefore, if the blemish passes, he is fit.84
The bread of his G-d,
every food is called "bread."85
Verse 22: Of the most holy [sacrifices]---
these are the most holy sacrifices.86
And from the holy, he may eat.
These are the sacrifices of lesser sanctity.87
If sacrifices of greater sanctity are mentioned,
why are sacrifices of lesser sanctity [also] mentioned?88
If it had not been said, I would have thought:
A blemished person may eat of the most holy sacrifices,
since we find that they were permitted to a non-kohein,
[as when] Moshe ate
the flesh of the installation-sacrifices.89
But [I might think] that of the breast and thigh90
of sacrifices of lesser sanctity he may not eat,
since we do not find
that a non-kohein had a part in them---
therefore sacrifices of lesser sanctity are mentioned.91
So is it explained in [the Maseches of] Zevochim.92
Verse 23: However,
[he may not enter] beyond the curtain,
to sprinkle seven sprinklings on the curtain.93
And to the altar,
the outer [one].
And both [the curtain and the altar] had to be written,
and [the reason] is explained in Toras Kohanim.94
He shall not profane My holy things.
For if he did perform [the service],
his service is profaned and becomes invalid.95
Verse 24: Moshe spoke
this mitzvah.96
To Aharon and to his sons
and to all of Bnei Yisroel---
to warn the court regarding the kohanim.97
Chapter 22 - Rashi
Verse 2: And let them keep away,
[The word] {Hebrew Ref} refers to "separation,"
and so too [the verse] says:
"And he separates himself from following Me,"98
"They are gone away backward,"99
[thus implying here:] they shall separate [themselves]
from holy things in the days of their impurity.100
And let them keep away
from the holy offerings of Bnei Yisroel,
which they sanctify for Me,
and not profane My Holy Name.
Reverse the verse and expound it.101
Which they sanctify for Me,
[this redundancy comes] to include
the holy offerings of the kohanim themselves.102
Verse 3: Any person who shall draw near.
This [expression of] "drawing near" refers to eating,103
and so we have found
that the prohibition of eating holy flesh
while [in a state of ritual] uncleanness
is expressed by [a word implying] "touching":
"Anything holy she shall not touch"104---
which is a prohibition for one who eats [the flesh],
and our Rabbis derived it from a gezeroh shovoh.105
And it is impossible to say that he is liable for touching,
since koreis106 is mentioned regarding eating
in [the Sidroh] of Tzav es Aharon:107
Two kerisos108 are [mentioned] next to one another,
and if he is liable for touching,
it would not have been necessary
to make him liable for eating109--
so is it expounded in Toras Kohanim:110
Is then a kohein who [merely] touches [sacrificial flesh
when he is unclean] liable [to koreis]?
If so, why does the verse say: "who draws near"
[rather than "who eats"]?111
[It is said in order to teach that]
once it is fit to be offered [=brought near],
they [=those who eat it] are not liable for uncleanness
unless that which makes it permissible112 is offered.
And if you say:
Why are three kerisos regarding impurity of kohanim?
[They] were already expounded
in Maseches Shevu'os:113
One is [to teach] a general rule [regarding all sacrifices],
one [teaches the rule regarding] a particular case,114
[and one to teach regarding a sliding-scale sacrifice,115
which is recorded only to prescribe atonement for the uncleanness of
the Temple and its holy food].116
While his impurity is on him---
and the impurity of a human being is on him.
Perhaps the verse speaks of the impurity of flesh---
"and the impurity of the [sacrificial] flesh is on it"?117---
And regarding a clean [kohein] who ate unclean [flesh],
does scripture speak?118
[No.]
You are forced to learn from what is implied in it.119
Of one whose impurity passes away from him,
does the verse speak.
And this refers to a human being
whose purification is by immersion.120
Shall be cut off.
Perhaps [he shall be uprooted]
from this side [of the world]
to the [other] side [of the world]?
[Perhaps] he will be cut off [=exiled]
from his [native] place
and be settled in another place?
The verse says:
"I am Ad-noy"---
[he will be cut off] from wherever I am.121
Verse 4: Anything defiled by the dead,
[referring] to one who becomes [ritually] impure
by [contact] with the dead.
Verse 5: Any creeping creature
that causes impurity to him,
in the minimum size which is capable of causing impurity,
[that is, the size of] a lentil.122
Or any person,
a dead body.
Who causes impurity to him,
in [the]123 minimum size to cause impurity,
and that is [the volume of] an olive's-bulk.124
[With] whatever impurity he has,
this includes one who touches a zov,125 or a zovoh,
126
or a niddoh,127 or a woman who has just given birth.128
Verse 6: Anyone touching [that person]129---
any of these [ritually] unclean [persons].
Verse 7: And afterwards, he may eat of the holy things.
[This] is expounded in [Maseches] Yevomos130
[as concerning] terumoh,131
which [kohanim]132 are permitted to eat at sunset.133
Of the holy things---
but not all the holy things.134
Verse 8: An animal which has died on its own,
or an animal that was fatally maimed,
he must not eat to defile himself with it.
[This verse] warns regarding the matter of uncleanness.135
That if he136 ate the carcass of a [ritually] clean bird,137
which has no [rule of] uncleanness
of touch and carrying,138
except for the uncleanness [caused by] eating
as soon as it is in the gullet139---
he is forbidden to eat holy things.
[Furthermore,] it was necessary to state u'trefah,140
[to indicate that the word neveiloh]
[refers to] an animal whose species includes a trefah
---excluding the carcass of an unclean bird
which does not include a trefah within its species.141
Verse 9: They shall keep My charge
not to eat terumoh
while [in a state of] bodily uncleanness.142
And die because of it.
This has taught us that [violation of this prohibition]
is [punishable] by death at the hands of Heaven.143
Verse 10: No stranger (non-kohein) may eat holy
things.
The verse speaks of terumoh,
for the whole passage speaks of it.144
One indentured to a kohein or one hired---
[that is,] the indentured servant of a kohein
or his hired hand.
That is why [the word] " {Hebrew Ref} " is vocalized with a {Hebrew Ref} ,
because it is connected [to the following word].145
And what is a {Hebrew Ref} ?
This is [a Hebrew servant] who [has had his ear] pierced,
who belongs [to his master] until the Jubilee year.146
And what is a {Hebrew Ref} ?
One who belongs [to his master] for [a period] of years,
who leaves [his master's service] in six years.147
The verse has come and taught you here,
that he does not belong bodily to his master
[which would allow him to] eat148 terumoh.149
Verse 11: If a kohein shall purchase a person [as a slave],
a Canaanite slave who belongs bodily [to his master].150
And the [slave] born in his house,
these are the children of the maidservants.151
[Furthermore, the law] that the
wife of a kohein may eat terumoh
[is derived] from this verse,
for she too is an acquisition obtained with his money.152
and [this law] is learned from another verse:
"Every [ritually] clean person in your house
[may eat of it]"153---in Sifrei.154
Verse 12: To a non-kohein,155
[that is,] to a Levite or an Israelite.156
Verse 13: Widowed or divorced---from the non-kohein.
And she has no children from him.157
And she returns---
therefore, if she has children from him,
she is forbidden [to eat] terumoh
as long as the children live.158
No non-kohein may eat of it,
[this repetition] comes only to exclude an onein159
[from the prohibition]
---for he is permitted [to eat] terumoh.160
I said to you: A non-kohein161
[is forbidden to eat terumoh],
but not an onein.162
Verse 14: If a man eats of holy things---terumoh.163
And give to the kohein the holy thing.
Something which is fit to become holy164---
that he not pay him in coin,
but in common [i.e., non-holy] produce,
which becomes terumoh.165
Verse 15: They shall not profane, etc.
To feed them to strangers.166
Verse 16: They burden them[selves]
[they] themselves will bear the sin167---
when they168 eat their holy things,
that were separated for the sake of terumoh
and became holy
and were forbidden to them [= the strangers].169
And Onkelos who translated
"in their eating [of it] in impurity,"170
translated it thus unnecessarily.171
They burden them[selves].
This is one of three [mentions of the word] es
in the Torah which R. Yishmo'el would expound
[as though the verses] were speaking
of the person himself;172
and so [too]:
"on the day in which the time of his nezirus is fulfilled,
he shall bring him"173
---he shall bring himself;
and so [too]: "and he buried him in the valley"174
---he buried himself.
So is it expounded in Sifre.175
Verse 18: Vows---
[he says:] "I am obligated [to bring this sacrifice]."176
Free-will-offerings,
[he says:] "Behold, this [I will bring]."177
Verse 19: To gain acceptance---
bring something fit to ingratiate yourselves before Me,
that [the offering] should be acceptable for you,178
apayement in Old French.
And what is fitting for acceptance?
An unblemished male of cattle,
sheep or goats.
But a bird burnt-offering
does not require an unblemished state and masculinity,179
and is not invalidated by a blemish,
but [rather] by loss of a limb.180
Verse 21: To fulfill an articulated vow,
to express [clearly] by his speech.181
Verse 22: Blind,
[this is] the noun [denoting] the blemish, "blindness"
in a feminine form.182
It shall not have the blemish of blindness.183
Or broken-limbed
it shall not be.184
Or cracked,
an eye-lid which is split or nipped,
and so [too if] its lip is split or nipped.185
Wart,
verue in Old French.186
Scurf,
a type of lichen and so [too] scab,
and the expression of "scab" is like [=related to]
"And Samson took hold [of the two middle pillars]."187
[It is so called because]
it keeps its hold on him [= the sick peron]
to the day of his death, for it has no cure.188
You shall not bring---
[this is mentioned] three times,189
[once] to forbid its designation [as an offering],
[once to forbid] its slaughter,
[and once to forbid] the sprinkling of its blood.190
And as a fire-offering you shall not place---
a prohibition [against] burning them [on the altar].
Verse 23: Soru'o,
[where] one limb is larger than the other.191
Or kolut,
[an animal] whose hooves are uncloven.192
You shall make it as a free-will-offering---
for the repair of the Temple.193
[But] for [the fulfillment of] a vow---
for the altar,
it will not be favorably accepted.
What dedicated thing comes to gain acceptance?
Say: this is the dedicated [animal intended] for the
altar.194
Verse 24: And crushed, mangled, torn or cut off---
[referring to the animal's] testicles or organ.
Crushed,
its testicles are crushed by hand.
Mangled,
cut off to a greater extent
[than the cutting described] by "crushed."
Torn,
torn by hand
until the threads by which they hang are separated,
but they are still in the pouch,
and the pouch is not cut off.
Cut off,
cut off with an instrument,
but they are still in the pouch.195
And crushed,
its Targum is "and which is bruised,"
this is its meaning in Aramaic---
an expression of "crushing."
And mangled,
its Targum is "and which is smashed,"
as [in the verse]: "The great house
shall be smitten into fragments"196---into small pieces,
and so [too in the Talmudic expression]:
"a reed broken into small pieces."197
In your land shall you not do
this thing,
to castrate any animal or beast,
even a [ritually] unclean one---
therefore it is said, "in your land,"
to include all that is in your land,198
for it is impossible to say that they were commanded
regarding castration only in the land [of Israel],
for [the prohibition of] castration
is an obligation [pertaining to] the person,199
and every obligation [pertaining to] the person
applies both in the land and outside the land.
Verse 25: From a stranger's hand [you shall not bring],
that he brought a sacrifice by the hand of a kohein,
to offer it to Heaven.
You shall not bring
on his behalf a blemished [animal].
And even though blemished [animals] were not forbidden
as an offering from the sons of Noach,200
except if they were missing a limb,
this applies only to altars in the fields,201
but [animals brought] on the altar of the Tabernacle
you should not bring,202
though unblemished [offerings]
you may accept from them.203
Therefore it was said above:
"Any man"---to include non-Jews who may make vows
and bring free-will-offerings as [do] Israelites.204
Wounds,
wounds, (quoting Targum).
They will not be favorably accepted for you,
to atone for you.
Verse 27: When it is born,
excluding a Caesarian section.205
Verse 28: It and its offspring.
206
[This rule] applies to a female [animal],
for it is forbidden to slaughter the mother
[together with] the son or daughter [on the same day].207
It does not apply to male [animals],
and it is permitted to slaughter the father and the son.208
It and its offspring,
even its offspring and it are implied [in the expression].209
Verse 29: That it be favorably accepted for you
shall you sacrifice it.
[That is, at] the outset of its slaughtering,
be careful that it should bring acceptance for you,210
and what is it that assures its acceptance?
On that day [that it is sacrificed] it may be eaten.
This comes to warn
that the slaughtering should be for this purpose---
do not slaughter it in order to eat it tomorrow,
for if you have invalidating thoughts,
it will not be acceptable for you.211
Another interpretation:
That it be favorably accepted for you---
consciously;212
from here [we learn] that one who is preoccupied
[and in this state slaughters an offering],
it is invalid in regard to the slaughter of holy offerings.213
And even though it detailed [this rule]
in regard to [sacrifices] eaten
for two days [and the night between],214
[the verse] again detailed [it here],
regarding [those] eaten for one day215---
that their slaughter should be with the intention216
to eat them in their [proper] time.
Verse 30: On that day [that it is sacrificed]
you should eat it.
This comes only to warn
that the slaughter should be for this purpose,
for if [it comes] to set a time of eating,217
[that] was already written:
"The flesh of his peace-offering for thanksgiving
[shall be eaten on the day of his offering]."218
I am Ad-noy.
Know Who decrees [this] thing,
and let it not be trivial in your eyes.219
Verse 31: You shall preserve---
this [refers] to study.220
And fulfill---
this [refers] to action.221
Verse 32: You shall not profane,
to transgress My words intentionally.222
Since it is said, "and you shall not profane,"
why does the verse say, "and I will be sanctified"?223
Surrender yourself [to martyrdom]
and sanctify My Name!224
Perhaps [this command applies even when] he is alone?
The verse says:
Among Bnei Yisroel.225
And when he surrenders himself,
he should surrender himself in order to die,
for whoever surrenders himself
[to martyrdom] for the sake of a miracle,226
a miracle is not performed for him.227
For so we find in [the case of]
Chananiyoh, Misho'el and Azariyoh,228
who did not surrender themselves
for the sake of a miracle,
as it is said, "But if not [= if He does not save us],
be it known to you, o King,
[that we will not serve your gods], etc."229---
whether He saves [us] or whether he does not save [us],
it should be known to you,
[=that we will not serve your idols]230
Verse 33: Who brought you out---
for this purpose.231
I am Ad-noy,
faithful to give reward.232
Chapter 23 - Rashi
Verse 2: Speak to Bnei Yisroel,
[and say to them], the appointed times.
Regulate the appointed times233
so that [the] Israel[ites]
should become practiced in them.234
[We learn from this]
that [the Sanhedrin] proclaims a leap year235
for those living in the Exile236
who have left their homes237
to ascend [to Jerusalem] for the festival,
[but] have not yet reached Jerusalem.
Verse 3: Six days.
What is the connection
between Shabbos and the festivals?238
To teach you that whoever profanes the festivals239
is considered as though he profaned the Shabbasos,240
and whoever keeps the festivals
is considered as though he kept the Shabbasos.241
Verse 4: These are the appointed times of Ad-noy.
Above [the verse] speaks of proclaiming a leap year,242
and here it speaks of sanctification of the month.243
Verse 5: In the afternoon,
from six hours onward.244
A Pesach (offering) for Ad-noy,
[referring] to bringing the sacrifice
whose name is Pesach.245
Verse 8: You shall bring a fire-offering, etc.
These are the additional sacrifices
which are mentioned in Parshas Pinchos.246
And why are they mentioned here?247
To say that the[se] additional sacrifices
do not impede one another, [since it states]:
You shall bring a fire-offering to Ad-noy,
[bring it] under any circumstance
if there are no oxen [available], bring rams,
and if there are no oxen or rams, bring lambs.248
[On each of] seven days.
Wherever {Hebrew Ref} , ("seven"249) is said, it is a noun---
a week of days, seteyne in Old French,
and so too every expression of "eight of," "six of."
"five of," "three of."250
You shall not do any work of labor.
Even that work which is considered as necessary labor,251
which cause monetary loss by its neglect,
such as an opportunity which is lost.252
So have I understood from Toras Kohanim,
which teaches:
"Perhaps even [during]
the intermediate days of the festival253
the work of labor
should be forbidden? Etc.254
Verse 10: First fruits of your harvest---
that it should be the first of the harvest.255
An omer,
a tenth of an ephoh---such was its
name,
as: "[when] they measured [it] by the omer."256
Verse 11: He shall wave.
Every waving [denotes that] he moves [it]
horizontally away from him and toward him,257
vertically upwards and downwards;258
horizontally away from him and toward him---
to prevent destructive winds,
[and] vertically upwards and downwards---
to prevent harmful dews.259
Be favorably accepted for you.
If you bring [it] according to this rule,
it will be favorably accepted for you.260
On the day after the day of rest,
the day after the first festival day of Pesach,
for if you say
that [this refers] to the Shabbos of Creation,261
you [cannot] know which [Shabbos] is meant.262
Verse 12: You shall prepare...a lamb,
[which] comes as an obligation
in connection with the omer [meal-offering].263
Verse 13: Its meal-offering,
the meal-offering [which accompanies] its wine-offering.
Two tenths---
it was double.264
Its wine-offering is one fourth of a hin.265
Even though its meal-offering was double,
its wine-offering was not double.
Verse 14: Parched grain,
flour made from tender grain,
which is dried in an oven.
Tender grain,
those are the parched grains,266
which are called greneds [in Old French].267
In all your dwelling places.
The Sages of Israel disagreed about this.
Some learned from this that [the prohibition] of {Hebrew Ref} 268
applies outside the land [of Israel],
and some say that this comes only to teach [us]
that we were not commanded regarding {Hebrew Ref}
until after taking possession and settling [the land],
after conquering and dividing [it among the tribes].269
Verse 15: From the day after the day of rest,
the day after the festival.270
Seven complete weeks shall they be.
[This] teaches
that one should begin [to] count at night,271
for if not so,272
they [=the seven weeks] are not complete.273
Verse 16: The seventh week,
as its Targum: "the seventh week."274
Until the day after the seventh week,
you shall count [fifty days].
But not including [the day] until which you count---
and those are the forty-nine days [referred to].275
Fifty days,
and you shall bring a new meal-offering for Ad-noy.
Bring it on the fiftieth day.276
I say this is its Midrash,
but its plain meaning is:
"Until the day after the seventh week"
---which is the fiftieth day---
you should count"277 [and then bring the offering].278
[This] is an inverted verse.279
A new meal-offering.
"That is the first meal-offering
which is brought from chodosh,280
and if you say:
But the omer meal-offering has [already] been brought!"
[The omer meal-offering] is not like other meal-offerings,
for it comes from barley.281
Verse 17: From your dwelling places---
and not from outside the land [of Israel].282
Bread wave-offering,
the bread [to be] raised,
which is raised [=offered] for the Most High,
and this is the "new meal-offering" mentioned above.283
First fruit-offering,
first of all the meal-offerings---
even of the "jealousy" meal-offering284
which comes from barley,
may not be brought from chodosh
before the "two breads."285
Verse 18: Along with the bread,
for the sake of the bread,286
an obligation of the bread.287
With their meal-offerings and wine-offerings,
according to the rule of meal-offerings and wine-offerings
explained regarding every animal [sacrifice]
in the poroshoh of wine-offerings:288
three tenths for each ox
and two tenths for each ram,
and a tenth for each lamb---this is the meal-offering.
[As for] the wine-offerings:289
half a hin290 for each ox,
a third of a hin for each ram,
and a fourth of a hin for each lamb.
Verse 19: You shall prepare one he-goat.
Perhaps the seven lambs and the he-goat mentioned here
are identical with the seven lambs and he-goat mentioned
in {Hebrew Ref} ?291
When you reach the [listing] of oxen and rams,292
[you see] that it is not so.293
You must conclude from this294
[that] these are [a group] unto themselves
and these are [a group] unto themselves.
These are brought for the sake of the bread,
and these are for the additional sacrifices.295
Verse 20: The kohein shall wave them, a wave-offering.
[This] teaches that they require waving [while] alive.
Perhaps all of them?
The verse says: "with the two lambs."296
They shall be holy.
Because peace-offerings brought by an individual
[are classified] as holy things of a lesser degree,
it was necessary to state of communal peace-offerings,
that they are holy things of a greater degree.297
Verse 22: When you reap.
[The verse] repeats [the prohibition]298
so that a transgressor violates two prohibitions.
Said R. Avdimi son of R. Yosef:
Why did Scripture place it [=this agricultural prohibition]
in the midst of the festival [laws],
Pesach and Shevu'os on one side,
Rosh Hashanah, Yom Kippur, and Sukkos on the other?
[In order] to teach you that whoever gives gleanings,
the forgotten sheaf and the corner of the field
to the poor person [in a] proper [manner],
is considered as though he built the Temple
and brought his sacrifices within it.299
You shall leave,
leave [it] before them and they will gather [it],
and you must not help any one of them
[in preference to anyone else].300
I am Ad-noy, your G-d,
faithful to give a reward.301
Verse 24: A remembrance of
the sounding [of the shofor].
A mention of Biblical verses
[which relate] to [Divine] Remembrances302
and Biblical verses [which relate to the] shofor303---
to remember for your sake
the binding of Yitzchok
for whom a ram was brought in his stead.304
Verse 25: You shall bring a fire-offering,
the additional offerings mentioned in {Hebrew Ref} .305
Verse 27: Indeed.
Every time "however" and "indeed (except),"
[are mentioned] in the Torah
[they represents] a limitation.
[Here, the limitation is this:]
[Yom Kippur] atones for those who repent,
but does not atone for those who do not repent.306
Verse 30: I will cause [that person] to perish.
Because [the verse] says "cutting off" everywhere [else],
and I do not know what that is,
[here] when it says, "I will cause [that person] to perish"
it teaches that koreis is nothing other than destruction.307
Verse 31: Any work, etc.
[This is repeated to teach
that one who does work on Yom Kippur]
transgresses many prohibitions,308
or to [teach that] work at night is prohibited,
just as working during the day [is prohibited].309
Verse 35: A holy assembly.
Sanctify it with fine310 clothing and with prayer,311
and in regard to other festivals, [sanctify them]
with food, drink, fine312 clothing and prayer.313
Verse 36: It is [a day] of convocation.
I have kept you with me,314
like a king who invited his children for a feast
for a certain number of days,
when the time came for them to leave, he said:
"My children, I beg of you,
remain with me one more day;
your leaving is difficult for me."
Any work of labor,
even work which is labor for yourselves,
that if you do not do it,
there will be a loss [to you] in the matter---
You shall not do.
Perhaps
[this applies to] the intermediate days of the festival,
that [all] work or labor should be forbidden?315
The verse says: "It [is a day of convocation]."316
Verse 37: A burnt-offering and a meal-offering,
a meal-offering [which accompanies] the wine-offering
which is brought with the burnt-offering.317
Each on its assigned day,
a quantity fixed in Chumash Hapekudim.318
Each on its assigned day---
therefore, if the day has passed,
the sacrifice is cancelled.319
Verse 39: Indeed, on the fifteenth day,
you shall celebrate---
[bringing] a peace-offering
[as] sacrifice320 for the pilgrim's sacrifice.321
Perhaps this [sacrifice] supersedes Shabbos?
The verse says: "However," [which is a limitation];322
since it has [a supplementary period] for repayment323
all seven [days of the festival].324
When you gather the produce of the land---
that this seventh month should come
at the time of harvest.
From here [we learn] that they were commanded
to intercalculate the years,325
for if it were not for this addition of a month,
at times [Sukkos would fall]
during the middle of the summer or the winter.326
You shall celebrate---
peace-offerings for the festival sacrifice.327
Seven days,
if he did not bring [the sacrifice] on one [day],328
he brings it another [day].329
Perhaps he brings them all seven [days]?330
The verse says:
You shall celebrate it---
one day is meant, and not more.331
Why [then] is "seven" said?
For the [supplementary] payment period.332
Verse 40: Fruit of the beautiful tree,
a tree the taste of whose wood and fruit are the same.333
Beautiful,
which remain on its tree from year to year334---
and this is the {Hebrew Ref} [=citron].335
A branch of palm trees.
[Since the word {Hebrew Ref} , "branches" appears]
without a vov,336
this teaches that there is only one [palm branch].337
Boughs of thick-leaved trees,
whose branches are intertwined
like ropes338 and like cords,
and this is the {Hebrew Ref} [=myrtle]
which is shaped like a braid.339
Verse 42: Native born,
this is the native-born, [and so the word]
Israelite
[which follows, is seemingly unnecessary, and comes]
to include converts.340
Verse 43: That in the sukkos I caused to dwell,
[in] clouds of glory.341
Chapter 24 - Rashi
Verse 2: Command Bnei Yisroel.
This is the section
concerning the mitzvoh of the [Tabernacle] lamps.
And the section in the poroshoh of Ve-Atoh Tetzavveh,342
was mentioned [there] only for the sake
of the Order of the Work of the Tabernacle,343
to explain the purpose of the menorah,
and so it344 implies:
You will in the end command Bnei Yisroel regarding this.
Pure, pressed olive oil.
Three oils come forth from the olive:
[the oil of] the first [pressing] is called "pure"---
and [these three oils] are explained
in [Maseches] Menochos,345 and Toras Kohanim.346
Continually,
from night to night,
like [the expression] "a continual burnt-offering,"
which [comes] only from day to day.347
Verse 3: The Curtain of Testimony,
which is before the Ark,
which is called "Testimony."348
And our Rabbis expounded [this as referring]
to the westernmost lamp,
which is testimony for all the world's inhabitants
that the Divine Presence dwells in the midst of Israel.
[This is because the Kohein G-dol] places
as much oil in it as for the other lamps,349
[but] from it he would begin [to light the lamps]
and with it he would end.350
Aharon shall arrange it [so that it burns]
from evening until morning.
He should arrange it in a suitable arrangement
according to the length351 of each night;
the Sages estimated [this] at half a log352 for each
lamp,
and this was fit for even the [long] nights
of the Teves season,353
and this measure was set for them [for the entire year].354
Verse 4: The pure menorah,
[that is, the menorah] which is [made of] pure gold.
Another interpretation:
[He should arrange the lamps]
on the purity of the menorah,355
[by] first purifying it and cleaning it of its ashes.356
Verse 6: Six in each stack---
six loaves in one stack.357
The pure table,
[that is, the table made] of pure gold.
Another interpretation:
[The loaves should be placed]
on the "purity" of the table,358
that the supports359should not raise
the [lowest loaves of] bread above the table.360
Verse 7: You shall put on [each] stack,
on361 each one of the two stacks;362
there were two bowls of frankincense [in all],
a fistful [of frankincense] for each one [=bowl].363
And it shall be---
this frankincense,364
as a memorial portion for the bread,
because of the bread itself
nothing was offered to the all-Highest
except that the frankincense was burnt
when the bread was removed from the Table
every Shabbos;
and it is the memorial portion for the bread,
for by means of it it [=the bread] is remembered Above,
similar to the fistful
which is the memorial portion for the meal-offering.365
Verse 9: It shall belong---
this meal-offering,
for any [offering] that comes from crops
is [considered in the category of] meal-offering.366
And they shall eat it,
referring to the bread, which is a masculine [noun].367
Verse 10: The son of an Israelite woman went out.
From where did he go out?
R. Levi says: He went out of his world.368
R. Berechiah says:
From the section above he set out [to ridicule].
He mocked [the showbread], saying:
"'On each and every Shabbos he shall arrange them!'
It is the custom of a king to eat fresh369 bread every day,
is it then [his way to eat] a cold loaf nine days old?370
In astonishment.371
A teaching states:
He went out guilty from Moshe's court.
He had come to pitch his tent
in the midst of the tribe of Dan.372
They asked him373:
"What right have you to be here?"374
He said to them: "I am of the descendants of Dan."
They said to him:
"'Each man [shall camp] by his own flag,
[that bears] the signs of their father's house",
it is written375
He entered Moshe's court and went out guilty.376
[whereupon] he stood up and blasphemed [=cursed].377
And he was the son of an Egyptian man---
he was the Egyptian whom Moshe killed.378
Among Bnei Yisroel---
[this] teaches that he was converted.379
They argued in the encampment---
regarding matters [concerning] the encampment.380
And the Israelite man---
the one against him,
who protested against his pitching his tent.
Verse 11: Clearly pronounced,
as its Targum: "and he pronounced,"
that he clearly pronounced the Proper Name381,
and blasphemed---
it [the Name he used] is the Explicit Name382
he heard at Sinai.383
The name of his mother
was Shelomis, daughter of Divri.
It is to the credit of Israel
that this verse publicized this one,
to say that she alone was a wayward woman.384
Shlomis.
[She was called this] because she would chatter,
"Be well!" "Be well" "Be well!,"385
babbling [many] words, asking [about] everyone's health.
Daughter of Divri.
She was a chatterer,386
speaking with every person [who came her way],
and therefore she she became corrupted.
Of the tribe of Dan.
[This] tells that an evil person causes disgrace to himself,
disgrace to his father,387 disgrace to his tribe.
Similarly,
"Oholiov son of Achisomoch, of the tribe of Dan"388---
a credit to him, a credit to his father,
a credit to his tribe.389
Verse 12: They placed him [in the guardhouse]---
by himself,
and they did not place the wood-gatherer with him,390
though the two of them were [in custody]
during the same period of time.391
They knew that one who gathered wood [on Shabbos]
was [condemned] to death,
but
the execution itself had not been explained to them.392
Therefore it is said,
"For it had not been explained [to them]
what should be done to him."393
But regarding the blasphemer [the verse] says:
"to explain to them"394---
for they did not know if he was liable to death or not.395
Verse 14: Those who heard him.---
These are the witnesses.396
All---
[this397 comes] to includes the judges.398
Their hands.
They say to him: "Your blood is on your head,
and we are not punished for your death,
for you caused [it] to yourself.399
The entire congregation,
in the presence of the entire congregation.
(From here)
we learn that a man's agent is like the man himself.400
Verse 15: Shall bear [the burden] of his sin---
with koreis,401 when there is no warning.
Verse 16: Whoever pronounces clearly---
he is not guilty until he pronounces the Name clearly,
and not one who blasphemes by one of [G-d's] titles.402
And whoever pronounces.
"Pronounces" here is an expression of "cursing,"403
as [in the verse] "Why should I curse?"404
Verse 17: Any man who kills.
Since it is said,
"If one strikes a man and [the victim dies]"405
I [know that this applies] only when he killed a man,
from where [do I know] [if he killed] a woman or minor?
The verse [here] says: "any human being."406
Verse 20: So shall it be done407 to him.
Our Rabbis explained that [this] does not [mean]
placing an actual blemish [on him],
but [rather] the payment of money.
We appraise [his worth] as a slave
[being sold in a slave-market].408
Therefore [ {Hebrew Ref} ,] "giving" is written regarding it---
something which is given from hand to hand.409
Verse 21: Whoever smites an animal shall pay for it,
above (verse 18), [it] spoke of one who kills an animal,410
and here it speaks of one who causes a wound to it.
Whoever smites a person shall be put to death,
even if he did not kill him, but [merely] caused a wound,
for here [the word] "soul" does not appear.411
And of one who smites his father or his mother.412
[this] verse speaks,
and [this verse is placed here] to compare [this case]
to one who smites an animal:
Just as one who smites an animal
[when it is] alive [is liable],413
so [too] one who smites his father
[when he is] alive [is liable]414---
excluding one who smites
[his father or mother] after [their] death.
Since we find that one who curses
[one's father and mother even] after death,
is liable to the death[-penalty],
it was necessary to state [the law]
regarding one who smites [a parent's body after death]
that he is exempt [from the death penalty].
[The comparison goes the other way as well:]
Just as
[for wounding] an animal, [one must pay compensation],
[for] if there is no wound there is no payment,
so [too] one who strikes his father
is not liable [to the death-penalty]
until he causes a wound to him.415
Verse 22: For I am Ad-noy, your G-d,
the G-d of all of you;
just as I attach416 My Name to you,
so I attach it to converts.
Verse 23: And Bnei Yisroel did---
[they carried out] the complete mitzvoh
of stoning mentioned elsewhere [on the blasphemer]:417
casting [the condemned man down from a height],418
the heaping of stones [on him],419
and hanging [his body afterwards].420
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