meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Torah/Rashi on Leviticus/English/Rashi Chumash, Metsudah Publications, 2009.txt"}
text: Rashi on Leviticus
  רש"י על ויקרא
  Rashi Chumash, Metsudah Publications, 2009
  
  
  Rashi on Leviticus
  
  
  
  
  
  
  
  Verse 1
  
  And He called to Moshe. For all “speakings” and all sayings <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and all commands <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a calling preceded — an expression of love, an expression which the Ministering Angels use, as it is said, “One called to the other.” But to the gentile prophets He revealed himself with an expression of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>happenstance and uncleanness, as it is said, “God happened upon Bilaam.”
  And He called to Moshe. The voice proceeds <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and reaches his ears, [but] all Israel do not hear [it]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps even for the <i>paroshoh</i>-breaks there was a call? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse states, “He spoke” — for a speaking there was a calling, [but] not for breaks. What [purpose then] did the breaks serve? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To give Moshe a breathing space to reflect between each <i>paroshoh</i> and between each matter. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>How much more so for an ordinary person who learns from an[other] ordinary person! 
  To him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to exclude Aharon [from receiving the <i>paroshoh</i>]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rabbi Yehudoh ben Beseiro says: Thirteen “speakings” are recorded in the Torah [directed] to Moshe and Aharon, and thirteen exclusions corresponding to them, [in order] to teach you that they were not said to Aharon but to Moshe for him to tell Aharon. And these are the thirteen exclusions: “[when Moshe came into the Tent of Meeting that] He might speak <i>to him</i>, [he heard the voice] uttering itself <i>to him</i> [from above the cover of the Ark of Testimony from between the two <i>cherubim,</i>] speaking <i>to him</i>,” “and I will meet with you” (לְךָ), all of them as [interpreted] in <i>Toras Kohanim.</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps they heard the <i>sound</i> of the calling, [though not the exact words]? The verse states: [instead of] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“the voice [uttering itself] <i>to him</i>“ (לוֹ), [it states] “the voice [uttering itself] <i>to him</i> (אֵלָיו) — Moshe heard but all Israel did not hear. 
  From the Tent of Meeting. This teaches that the voice broke off <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and did not leave the tent. Perhaps [this was] because the voice was low? The verse states: “the voice.” What is “the voice”? This is the voice which is explained in Tehillim, “The voice of Adonoy is powerful, the voice of Adonoy is glorious, the voice of Adonoy breaks the cedars.” If so, why is “From the Tent of Meeting” stated? This teaches us that the voice broke off [and did not leave the Tent]. Similarly, “The sound of the wings of the <i>cherubim</i> were heard as far as the outer courtyard [of the Temple].” Perhaps the voice was low? The verse states: “Like the voice of Almighty God when He speaks.” If so, why does it state, “As far as the outer courtyard”? Because once it reached there it broke off. 
  From the Tent of Meeting, saying. Perhaps [the voice sounded] from the entire sanctuary? The verse states: “From over the cover.” Perhaps from the entire cover? The verse states: “From between the two <i>cherubim.</i>” 
  Saying. Go and tell them sobering words: It is for your sake that He speaks to me, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for we find that all thirty-eight years that Israel was in the desert, as people who are excommunicated, from [the time] of the spies onward, the prophetic Word had not come to Moshe, as is stated: “When all the men of war ceased to die, God spoke to me, saying.” — “To me” was the speaking. Another interpretation: “Go and tell them My words <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and answer Me [as to] whether they will accept them,” as is stated, “Moshe reported the words of the people.” 
  
  Verse 2
  
  [If] a man among you will bring, when he brings — the section speaks of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>voluntary sacrifices. 
  A man [literally, “Adam”]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Why is this said? Just as <i>Odom Ho-Rishon</i> did not bring [an offering] from stolen property, since everything was his, so should you <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not bring [an offering] from stolen property. 
  Animals. Perhaps <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even wild animals are included? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse teaches us: Cattle and sheep.
  Of animals [literally, “of the animal”] — and not <i>all of it</i> — [this comes] to exclude [a male animal] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which was with a woman or a [female] animal which was with a man. 
  Of cattle. [this comes] to exclude [an animal] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which was worshipped [as an idol].
  Of sheep, [this comes] to exclude [an animal] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>set aside [as an offering to an idol]. 
  Or of sheep, [this comes] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to exclude a gorer which has killed. [Furthermore,] when it says later on in the section, “of cattle” [in verse 3], the verse comes only to say — to exclude <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[an animal] with a fatal defect. 
  You should bring, [the use of the plural “you”] teaches that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>two [people] may volunteer a burnt-offering in partnership. 
  Your offering, this teaches that [the burnt-offering] can come as a voluntary offering of the community — the burnt-offering of the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“summer fruit” for the altar which comes from the surplus. 
  
  Verse 3
  
  A male, and not a female. When it says “a male” later on, [verse 10] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it comes only to say — a male, and not [an animal] whose sex cannot be determined or one which has both male and female characteristics. 
  Unblemished, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>without a blemish. 
  To the entrance of the Tent of Meeting, [the one who brings the sacrifice] takes care of it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>until [it is brought to] the [Temple] courts. Why does [the verse] repeat “he shall bring. . .he shall bring”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Even if Reuven’s burnt-offering became mixed up with Shimon’s burnt-offering, [the <i>kohein</i>] must offer each one in the name of whoever [brought it], and so too [in a case where] a burnt-offering [became mixed up] with a common [animal], let the common [animal] be sold for the purpose of [buying] burnt-offerings, and thus all of them become burnt-offerings, and each one will be offered in the name of whoever [brought it]. Perhaps [this applies] even when [the animal] was mixed up with [animals] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>unfit [for a sacrifice], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or [one mixed up with an offering] of another kind? [Thus] the verse comes only to say: “he shall offer <i>it</i>.” 
  He shall bring it, [this further repetition] teaches us <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that they force him [to bring it, once he had taken the vow]. Perhaps even <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>against his will? The verse comes only to say: לִרְצוֹנוֹ [according to his will]. How can this be? They force him until he says “I want to.” 
  Before Adonoy. . .and he shall lay [his hand.] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>There is no laying [of the hand on the sacrificial animal] at a private altar [when such altars were permitted].
  
  Verse 4
  
  On the head of the burnt-offering, [the word “burnt-offering” comes] to include an obligatory burnt-offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for laying (of hands), and to include a sheep [brought as] a burnt-offering. 
  The burnt-offering, excluding a bird [offered as] a burnt-offering. 
  And it will be favorably accepted from him. For what does it provide atonement for him? If you say for [the punishment of] being cut off or execution [ordered] by a court, or death at the hands of heaven or being whipped, their punishment has already been specified. Thus, it atones only for [neglecting] a positive commandment, and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a prohibition which is uprooted by a positive commandment. 
  
  Verse 5
  
  He shall slaughter, the kohanim will bring. Receiving [the blood in a vessel] and onward is the command to the priesthood. This teaches that slaughtering is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>valid [even when done by] a non-<i>kohein</i>. 
  Before Adonoy, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the [Temple] court. 
  And they will bring. This [refers to] receiving [the blood in a vessel], which is the first [action required of the <i>kohanim</i>], and its meaning is [synonymous] with <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“carrying [it to the altar].” We [therefore] have learned that both [receiving and carrying] require a <i>kohein</i>. 
  The sons of Aharon. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps those unfit? The verse says: “the <i>kohanim</i>.”
  The blood and [they] will sprinkle the blood. Why does the verse say “blood” “blood,” [that is,] twice? To include [blood] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which was mixed with [other blood] of its type [of sacrifice but of another person’s animal] or [blood] of another type [of sacrifice which was mixed with the original blood]. Perhaps [this applies] even [to blood mixed up with that] of unfit [sacrifices] or <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“inner” sin-offerings [whose blood requires sprinkling inside the Sanctuary] or <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“outer” sin-offerings, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>where these, [the inner ones, require sprinkling] above [the red line] and it is [sprinkled] below [the red line]? The verse specifies in another place [in verse 11]: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“its blood.” 
  And [they] will sprinkle, [the <i>kohein</i>] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>stands below [the altar] and sprinkles from the vessel to the wall of the altar, below the red line against the corners [of the altar]. That is why it is said “all around” — that the blood should be put on the four sides of the altar. Or perhaps he shall place it [the blood] [all around the altar] as a line? The verse says: “and they shall sprinkle,” and it is impossible to draw a line with sprinkling. [On the other hand,] since [it states] “and they shall sprinkle,” perhaps [all that is needed] is one sprinkle? The verse specifies: “all around.” How is this? He makes <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>two application [of the blood by sprinkling] that are four [in direction]. 
  Which is at the entrance of the Tent of Meeting. [Only when the Tent has been put together,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not when it is taken apart. 
  
  Verse 6
  
  He shall skin, etc. What does the verse [mean] to say: “the burnt-offering”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To include all the [different types] of burnt-offerings [under the requirement] of skinning and butchering [“= severing its limbs”]. 
  It into its pieces, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[but] not its pieces into [smaller] pieces. 
  
  Verse 7
  
  [They] shall place a fire. Even though the fire descends from Heaven, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is a <i>mitzvoh</i> to bring [some fire] by human efforts. 
  The sons of Aharon the kohein, when he [= Aharon] is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in his role as <i>kohein godol;</i> therefore, if he performed the service in the garments of an ordinary <i>kohein</i>, his service would be unfit. 
  
  Verse 8
  
  The sons of Aharon, the kohanim, when they are in their role as <i>kohanim</i>; therefore, an ordinary <i>kohein</i> who performed the service in the eight garments [of the <i>kohein godol</i>], his service would be unfit. 
  The limbs, the head, since the head was not included in the skinning and butchering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>since it was already cut off in the slaughtering; therefore it was necessary to list it separately. 
  And the fat. Why was [it] stated [separately]? To teach you that he brings up [the fat to the altar] with the head, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and covers the throat of the animal, [with the fat,] and this is [for] the honor of Heaven. 
  That is on the altar. The logs should not <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>protrude outside the pile [of wood on the altar].
  
  Verse 9
  
  A burnt-offering. He must make it smoke <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the sake of a burnt-offering.
  A fire-offering. When he slaughters it, he must slaughter it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the sake of the fire. And every “fire-offering” is synonymous with “fire,” <i>feuchere</i> in Old French.
   Of pleasing [fragance], [the word נִחוֹחַ is related to נַחַת], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>satisfaction before Me, for I commanded [that this be done], and My will was carried out. 
  
  Verse 10
  
  And if . . . from flocks of sheep, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[The word] “and” adds to the earlier matter. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Why [then] was there a break [between the sections]? To give Moshe a breathing space to distinguish between each <i>paroshoh</i>. 
  From flocks, of lambs, of goats, these are three limitations — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding [an animal too] old [to be offered], one [that is] ill, and one [that is] filthy. 
  
  Verse 11
  
  On the side (literally, “thigh”)  of the altar, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the side of the altar. 
  Northward before Adonoy, and there is no [rule] of “north” [regarding] a private altar. 
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Of fowl, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but not <i>all</i> fowl. Since it is stated “an unblemished male of cattle, sheep or goats” — [we learn] that wholeness and maleness [is required] of animal [sacrifices] but wholeness and maleness [is not required] of birds. Perhaps even [a bird] lacking a limb [would be fit as a sacrifice]? The verse specifies: “of the fowl,” [excluding such a bird]. 
  The turtledoves, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>large ones and not small ones. 
  [The] young pigeons, [literally, “sons of doves”], small ones but not large ones. 
  From the turtledoves or the young pigeons, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding [birds whose feathers] are becoming bright among either [kind], which is unfit — because it is large compared to the young pigeons and small compared to the turtledoves. 
  
  Verse 15
  
  He shall bring it. He may bring <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even one pigeon.
  the kohein, and nip, nipping must not be done with an instrument, but <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with the <i>kohein</i>’s own body; he nips with his fingernail <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>near the nape and cuts its neck until he reaches the “organs,” and cuts them. 
  Its blood shall be squeezed out. [The word translated as “squeezed out”] is synonymous with “the wringing of the nose” “for extortion is at an end” He squeezes the throat against the wall of the altar, and the blood is squeezed out and descends [down the wall]. 
  He nips, he burns it, [the blood] shall be squeezed out. Is it possible to say so — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after he burns it he squeezes [out the blood]? Rather, just as burning it is done with the head separately and the body separately, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so too the nipping. The plain sense of the verse is that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is transposed: he nips and burns, and before the burning the blood has already been squeezed out. 
  
  Verse 16
  
  Its crop, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the place of excrement; this is the crop. 
  With its feathers, with its intestines. [The word] נוֹצָה denotes a disgusting thing, as “For they have become loathsome and fled away” and this is what Onkelos translated “with its excrement.” And this is the interpretation of Abba Yose ben Chanan, who said: He takes the stomach with it [= with the crop]. [But] our Rabbis, may their memory be blessed, said: “He cuts around the stomach with a knife [in the shape] of a trapdoor, and takes it with the feathers along with the skin.” Regarding the burnt-offering of a [domestic] animal, which eats only from its master’s feeding trough, it is said: “The innards and legs he shall wash with water, etc. and [he shall] burn it,” [verse 13], [but] regarding fowl, which are nourished from that which is stolen, it is said: “He shall cast the intestines away,” for it ate of that which was stolen 
  Beside the altar, eastward, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>east of the ramp. 
  To the place of the ashes, the place where they place the ashes [from the altar] every morning, and the ashes of the inner altar and the <i>menoroh;</i> all of them <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>were [miraculously] absorbed there in their places. 
  
  Verse 17
  
  He shall rip it apart, “ripping apart” [is done] only by hand, and so it says regarding Shimshon, “He ripped it [= the lion which was attacking] apart as one rips apart a young goat,” etc. 
  By its wings, with its wings; he does not have to pluck off its wing-feathers. 
  By its wings, [The word <i>notzoh</i> here] means actual feathers. Is there anyone who smells the odor of burning feathers who does not become disgusted? Why [then] does the verse say “he shall offer [it]”? In order that the altar should be satiated and adorned with the sacrifice of a poor man. 
  Not completely dividing it, he does not tear it apart completely into two pieces, but rips it apart along its back. “A pleasing fragrance” is said of a bird [sacrifice], and “a pleasing fragrance” is said of an animal [sacrifice], to inform you that whether one does more or one does less — so long as he directs his heart to Heaven. 
  
  
  
  
  
  Verse 1
  
  When a person brings. “A person” [literally, “a soul”] is not mentioned regarding all the voluntary offerings except the meal-offering. Who is accustomed to bring a meal-offering? A poor person. Said God: I consider him as though he had offered his [own] soul. 
  His offering shall be of fine flour. Whoever says: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I am obligated [to bring] a meal-offering without specifying [which one] must bring a fine-flour meal-offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is the first of the meal-offerings [mentioned], [special in that] its fistful is taken while it is [still] fine flour, as is explained in this section. Since five types of meal-offerings are mentioned here, and all of them are baked before the fistful is taken except for this one, therefore it is called a fine-flour meal-offering. 
  Fine flour. Fine flour comes only from wheat, as it is said, “fine wheat flour” and no meal-offering [uses] less than a tenth [of an <i>ephah</i>], as it is said, “a tenth [of an <i>ephah</i>] fine flour . . . per meal-offering” — a tenth for each meal-offering. 
  He shall pour oil upon it, on all of it, 
  and place frankincense upon it, on part of it. He places a fistful of frankincense on it on one side. Why do you say so? For there is no inclusion after inclusion in the Torah <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but to exclude. Another interpretation: Oil [is poured] on all of it, because it [= the oil] is mixed with it and its fistful is taken with it, as it is said, “[he takes from there its fistful] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from its flour and from its oil,” and the frankincense [is placed] on part of it, since it is not mixed with it and its fistful is not taken with it, as it is said, with all its frankincense, for after he takes the fistful he gathers frankincense — all of it — from over it and burns it. 
  He shall pour, and he shall place, he shall bring [to the sons of Aharon], this teaches that pouring and mixing <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>are valid when done by a non-<i>kohein</i>. 
  
  Verse 2
  
  The kohanim, and he takes [his] fistful — from the taking of the fistful onward is a mitzvoh [which must be fulfilled] by the כְּהוּנָה . 
  He takes [his] fistful from there — from the place the feet of a non-<i>kohein</i> stand — to teach you that the taking of the fistful is valid throughout the courtyard, even in the eleven <i>amoh</i>s of the place where Israelites may step. 
  his full fistful. Perhaps it must be full to overflowing — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>spilling out at every side? The verse says in another place, “he shall separate from <i>it</i>“ — only that which is within the fistful should be valid. If [it is written] “in his fistful,” perhaps it [may be offered] less than full? The verse says: “full.” How is this [done]? He covers the palm of his hand [with] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>three fingers, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and this is the meaning of a “fistful” in the Hebrew language. 
  With all its frankincense, the fistful should be full, aside from the frankincense. 
  Its frankincense and he shall burn — the frankincense <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>must also be burned.
  His fistful from its flour and its oil — thus if he took the fistful, and a grain of salt came into his hand or <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a particle of frankincense [came into his hand] it is not valid. 
  Its memorial portion, the fistful which goes up to [the altar] to the Most High is the memorial of the meal-offering, because with it its owners are remembered for good and [having caused] satisfaction. 
  
  Verse 3
  
  To Aharon and his sons. The <i>kohein</i> <i>Godol</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>takes a portion first, without [having to participate in a] distribution, [while] an ordinary <i>kohein</i> [shares in the] distribution. 
  Holy of holies, it is for them which is 
  of the fire-offerings of Adonoy. They have no part of it until <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after the fire-offering [= the fistful] was made.
  
  Verse 4
  
  And when you bring, etc. For he said: I am obligated to bring a meal-offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>baked in an oven. The verse teaches us that he should bring either matzoh-loaves <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or matzoh wafers, the loaves mixed [with oil] and the wafers smeared [with oil]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Our Rabbis disagree on their smearing; some say he smears them again and again until all the oil in the לוֹג is used up, because all the meal offerings require a לוֹג of oil, and some say he smears [the oil in the shape] like [that of the Greek letter] “chi” [÷], and the remainder is eaten by the <i>kohanim</i> separately. Why does the verse say: ‘‘in oil . . . in oil’’ twice? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To permit oil of the second or third [pressing] issuing from the olives. Oil of the first [pressing] is required only for the Menoroh, for [the word] ‘‘pure’’ is said [in connection] with it. We learned in [Maseches] Menochos: All the meal-offerings which are baked before their fistful is taken, and their fistful is taken by breaking [the loaves or wafers into pieces] — all of them come [in groups] of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>ten loaves, and those of which it is said ‘‘wafers’’ come [in groups] of ten wafers. 
  
  Verse 5
  
  And if a pan-baked meal-offering, for he said: I am obligated [to bring] a pan-baked meal-offering. [The pan] was a vessel [used] in the Temple, in which they would bake this meal-offering in oil on the fire; the vessel was not deep but flat, and the resulting meal-offering made in it was hard, since it was flat, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the fire burnt the oil. And all of them require three applications of oil: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>pouring, mixing <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and placing of oil in the vessel before they are prepared. 
  Fine flour mixed with oil, [this] teaches that he mixes them while they are still flour. 
  
  Verse 6
  
  Break it into pieces, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to include all the meal-offerings which are baked before their fistful is taken [to be included] in [the law of] “breaking into pieces.” 
  Pour oil on it; it is a meal-offering — to include all the meal-offerings [in the requirement] of “pouring.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps even a meal-offering baked in an oven [requires pouring]? The verse says: “on it.” Should I exclude the loaves and not exclude the wafers? The verse says: “It.”
  
  Verse 7
  
  Pan. This is a vessel which was in the Temple, [which was] deep, and because it was deep, its oil was gathered [at its bottom], and the fire did not burn it. Therefore, the resulting meal-offering within it appeared as though it was creeping everything soft because of the liquid contained in it appears as though [it is] creeping and moving. 
  
  Verse 8
  
  That will be made in any of these, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in any of these types. 
  [And] he — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the owners — shall bring it, to the <i>kohein.</i> 
  
  And he [the kohein] will present it to the altar. He presents it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to the southwest corner of the altar. 
  
  Verse 9
  
  Its memorial portion, that is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the fistful. 
  
  Verse 10
  
  
  
  Verse 11
  
  And all honey. Any <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>sweet [juice] of a fruit is called “honey.”
  
  Verse 12
  
  You shall bring them as a first [fruit-]offering. What must you bring from sourdough and from honey? A first [fruit]-offering — two [loaves of] bread of Shavuos which come from sourdough, as it is said, “unleavened shall they be baked” [along with] first-fruits from the honey, such as the first-fruits of figs and dates. 
  
  Verse 13
  
  Salt, covenant. For a covenant was made for salt from the Six Days of Creation, when the lower waters were promised to be brought onto the altar in the form of salt <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and the water-offering on Sukkos. 
  On every offering, on the burnt-offering of [domestic] animal and bird and on the fat-portions of all sacrifices in general. 
  
  Verse 14
  
  When you bring. Behold, אִם functions <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as meaning “when,” for this is not voluntary, since the verse deals with the <i>omer</i> meal-offering, which is obligatory. Similarly, “and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>when there will be a jubilee year, etc.” 
  Meal-offering of first grains. The verse deals with an <i>omer</i> meal-offering, which <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>comes fresh, at the time of the ripening of the crops, and it comes from barley: אָבִיב [“fresh, ripe”] it is stated here and “it is stated elsewhere” “the barley was green.” 
  Roasted over fire, [It is parched,] since they dry it over fire in a roaster’s [perforated iron] tube, for were it not so, it could not be ground in a mill, for it is moist. 
  Ground kernels, broken when yet moist. 
  גֶרֶשׂ means “crushing” and “grinding.” He grinds it in a mill of grist-grinders, similar to [the meaning of <i>goras</i> in the verse] “he broke [my teeth] with gravel,” and similarly, “my soul is crushed.” 
  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Kernels, while the husk is full, when the grain is moist and full in its stalks. That is why the fresh ears [of corn] are called <i>karmel</i>, and similarly, “fresh ears [of corn] in his sack.” 
  
  
  
  
  
  Verse 1
  
  Peace-offering. [They are called peace-offerings] because they bring peace into the world. Another interpretation: “Peace-offerings” because they contain peace for the altar, for the <i>kohanim</i> and for the owners. 
  
  Verse 2
  
  
  
  Verse 3
  
  And all the fat on the innards, etc. [The word “all”] includes <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the fat on the stomach — the words of Rabbi Yishmo’el; Rabbi Akiva says: [This comes] to include the fat on the small intestines. 
  
  Verse 4
  
  The flanks. <i>Flancs</i> in Old French, for the fat which is on the kidneys when the animal is alive is at the height of the flanks below, and this is the fat which is under the loins — called <i>lombles</i> in Old French — the white [fat] which is seen at the height of the flanks, and beneath it flesh covers it. 
  The lobe, that is the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>separating wall [= the diaphragm] which they call <i>ebres</i> [in Old French], and in Aramaic: “the lobe of the liver.” 
  On the liver. He should take a little of the liver with it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and in another place it says: “the lobe from <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the liver.” 
  On the liver on the kidneys, [that is,] aside from the liver and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>aside from the kidneys — he should remove this [also]. 
  
  Verse 5
  
  With the burnt-offering, aside from the burnt-offering. [This] teaches us that the daily burnt-offering must precede <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>every [other] sacrifice on the wood pile [on the altar]. 
  
  Verse 6
  
  
  
  Verse 7
  
  If a lamb. Because there is a [detail of the laws] regarding the burnt fats of the lamb which is not [stated] in regard to [the laws of] burnt fats of the goat for the lamb’s fat tail is offered — that is the reason the [laws regarding lambs and goats] were divided <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>into two sections.
  
  Verse 8
  
  [They] will sprinkle two applications which [amount] to four [in direction]. And he would sprinkle by means of the vessel; the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>only blood sprinkled with the [<i>kohein’s</i>] finger was [the blood of] the sin-offering.
  
  Verse 9
  
  Its fat, the choicest part in it, and what is that? The whole fat tail. 
  Right near the back-bone, above the kidneys [which] advise. 
  
  Verse 10
  
  
  
  Verse 11
  
  The food of the fire-offering of Adonoy, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>food [consumed] by the fire <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the sake of the Most High [God]. 
  [Literally] bread, meaning “food,” and similarly, “Let us destroy the tree with its bread [= fruit],” “He prepared much bread [= food],” “Bread [= a feast] is made for laughter.” 
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  An everlasting statute. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This entire verse is well explained in Toras Kohanim.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Any commandment of Adonoy. Our Rabbis explained: A sin-offering comes only for something whose intentional violation [involves] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a negative commandment and [the penalty] of <i>kareis.</i>
  One of these, part of one of them, such as one who writes on Shabbos, Shem of Shimon, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Noach of Nochor, Don of Doniel. 
  
  Verse 3
  
  If the anointed kohein should sin to bring guilt on the people, Its midrashic interpretation: He is not obliged [to bring a sin-offering] unless there is a hidden thing together <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with an unintentional [illegal] act, as it is said, “to bring guilt on the people” “and something is hidden from the congregation and they do.” And its plain meaning according to the <i>aggodoh</i>: When the <i>kohein godol</i> sins, it [results] in the guilt of the people, for they are dependent on him to atone for them and pray for them — and [now] he has become impaired. 
  Bullock [literally, “a bullock, son of cattle.”] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps an old one? The verse says: “son.” If a son, perhaps a young one? The verse says: “a bullock.” How is this? This [refers to] a three-year old bullock. 
  
  Verse 4
  
  
  
  Verse 5
  
  The Tent of Meeting, to the Tabernacle, and in the Temple, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to the <i>Heichal.</i> 
  
  Verse 6
  
  In front of the Holy Curtain, before its most holy spot, exactly <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in front of the space between the poles. The blood [need] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not touch the holy curtain, but if [by accident] they touched, they touched. 
  
  Verse 7
  
  And all the blood, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the remaining blood. 
  
  Verse 8
  
  And all the fat of the bullock [of the sin-offering]. [The verse] should have stated “its fat.” Why does the verse state “[the fat] of the bullock”? To include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the bullock [offered] on Yom Kippur [under the rule regarding] the kidneys, the fats and the lobe [on the liver]. 
  The sin-offering, to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the goats [brought as a sin-offering] for idolatry [under the rule regarding] the kidneys, the fats and the lobe [on the liver]. 
  He shall separate from it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from that which is still attached — [to teach us] that he should not butcher it before the removal of the fat. (Toras Kohanim) 
  
  Verse 9
  
  
  
  Verse 10
  
  In the same manner as they were separated, from those fats [for burning] explained regarding an ox [offered] for a peace-offering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But what was explained in regard to a peace-offering that was not explained here? Rather, to compare this to a peace-offering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Just as peace-offerings [must be offered] for their own sake, so this [must be offered] for its own sake; and just as peace-offering [bring] peace to the world, so this [brings] peace to the world. And [it is taught] <i>Shechitas Kodoshim,</i> [that the verse] is required to derive from it [the rule] that we may not derive a <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>law from a law [which itslf was derived from scripture] regarding Holy Things [= sacrifices] — in the Chapter Ezehu Mekoman [= Zevochim, 49b]. 
  On the liver, on the kidneys, with its head, and feet — all of them [= all the “on’s” mentioned in these verses] are expressions of “addition,” as [the word] “besides.” 
  
  Verse 11
  
  
  
  Verse 12
  
  To a pure [undefiled] place. Since there is outside the city a place prepared for impurity — [in which] to throw out stones stricken with plague, and [set aside] for a cemetery — it was necessary to state that “beyond the encampment,” which is outside the city [= Jerusalem], that the place should be pure. 
  Beyond the encampment, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>beyond the three encampments, and in the Temple, [this means] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>outside the city [of Jerusalem], as our Rabbis explained it in Maseches Yomo and in Sanhedrin. 
  Where the ashes are thrown, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a place in which they spill the ashes removed from the altar, as it is said, “He shall take the ashes out beyond the encampment [to a pure place].” 
  It shall be burned where the ashes are thrown. Though the verse did not have to say [this] except to teach that [the bullock is burnt] even if <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>there are no ashes there.
  
  Verse 13
  
  Congregation of Yisroel, this [refers to] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the <i>sanhedrin</i>. 
  The matter [that error] was concealed, they erred in a decision regarding an [act which leads to a punishment of] <i>kerisos</i> [mentioned] in the Torah — [ruling] that it is permitted. 
  The community and they did, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that the community acted according to their decision. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  In front of the curtain. [But] above it says: “In front of the <i>Holy</i> Curtain.” [Why the change in terminology?] It may be compared to a king against whom a province rebelled; if the smaller portion of it rebelled, his court continues to exist. But if all of it rebelled, his court does not continue to exist. So too here. When the anointed <i>kohein</i> [= the <i>kohein godol</i>] sinned, there is still the designation of sanctity on the Temple; when all of them sin, God forbid, the holiness is removed. 
  
  Verse 18
  
  The base of the altar of the burnt-offering which is at the entrance of the Tent of Meeting. This [refers] to the western base which is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>opposite “the entrance [of the Tent of Meeting or Sanctuary].”
  
  Verse 19
  
  He shall remove all its fat. Even though the lobe and two kidneys are not specified here, they learn this from “he shall do to the bullock as he did [to the sin-offering].” Why was this not explained here? It was taught in the School of R. Yishmo’el: This may be compared to a king who became angry with his friend, [but] minimized his sin because of his love for him. 
  
  Verse 20
  
  He shall do to — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this — bullock as he did to the sin-offering bullock, as explained in regard to the bullock of the anointed <i>kohein</i> [= the <i>kohein godol</i>] — to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the lobe and two kidneys — for he explained there what he didn’t explain here, and to repeat the <i>mitzvos</i> of the [Temple] services, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to teach that if he omitted one of all the applications [of blood], it is invalid. Because we have found [elsewhere] that [if blood] which had to be placed on the outer altar that if he placed it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with only one application — he has [nevertheless effected] the atonement, it was necessary to say here, that [the omission of] any one of these impedes [the atonement]. 
  
  Verse 21
  
  
  
  Verse 22
  
  If a leader sins. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>An expression of “fortunate is. . .” Fortunate is the generation whose leader is concerned to bring an atonement for his inadvertent transgression — all the more so that he regrets his intentional transgressions.
  
  Verse 23
  
  Or [if his sin] becomes known [to him], similar to “<i>if</i> the matter becomes known. There are many “or’s” which serve [the same purpose] as the expression “if,” and “if” in place of “or.” Similarly, “<i>or</i> [= if] it became known that the ox is a gorer.” 
  It becomes known to him. When he sinned he thought that it was permitted, and afterwards he became aware that it was forbidden. 
  
  Verse 24
  
  In the place where the burnt-offering is slaughtered, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the north [of the altar], which is explained in regard to the burnt-offering. 
  It is a sin-offering, [when it is offered for] its sake, it is valid; when <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not for its sake, it is invalid. 
  
  Verse 25
  
  And its blood — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the remnants of its blood.
  
  Verse 26
  
  As the fat of a peace-offering, as those fats [burnt on the altar] which are detailed regarding <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a goat which is discussed [in the section dealing with] the peace-offering. 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  As the fat from the peace-offering was removed, as the fats of a goat [burnt on the altar] which are discussed in regard to the peace-offering. 
  
  Verse 32
  
  
  
  Verse 33
  
  And slaughter it as a sin-offering, that its slaughter should be for the sake of a sin-offering. 
  
  Verse 34
  
  
  
  Verse 35
  
  As the fat of the lamb was removed, whose fats [burnt on the altar] were increased by [the addition] of the fat tail, so too the sin-offering, when it comes [as a] lamb, requires [that] the fat tail [be burnt] with fats. 
  On the fires of Adonoy, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the fires which are made for God [by human effort], <i> foailles</i> in Old French. 
  
  
  
  
  
  Verse 1
  
  And heard an oath, in a matter <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in which he is a witness, for which they made him take an oath that if he knows some testimony for him [= one of the disputants] he must testify for him. 
  
  Verse 2
  
  Or, if a person touches [anything impure], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and after this impurity he eats holy [sacrificial] food or enters the Temple, which is a matter whose intentional trespass [involves] <i>koreis</i>. In Maseches Shevuos it is expounded thus: 
  And this was concealed from him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the impurity 
  And incurs guilt for eating holy food or entering the Temple [while in a state of impurity].
  
  Verse 3
  
  Impurities of man, this [refers] to the impurity [which comes from touching] a dead body. 
  To whatever impurity, [the word “whatever,” literally, “all” comes] to include the impurity [which comes] from the touch of <i>zovin</i> or <i>zovos</i>. 
  Causes impurity, to include one who touches [a man] who has had relations with a menstruant woman. 
  That causes, to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who swallows the carcass of a kosher bird.
   And was concealed, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and he does not know, for he forgot the impurity. 
  Incurs guilt, in eating holy food or <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>entering the Temple. 
  
  Verse 4
  
  Orally, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but not with his heart. 
  Do harm <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to himself.
  Do good to himself. As for example, [he said]: “I will eat” [and he did not eat] or [he said] “I will not eat,” [and he ate], “I will sleep” [and he did not sleep] or “I will not sleep” [and he slept]. 
  Regarding all [a person] will express, to include the past. 
  And was concealed from him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and he violated his oath — all these [require] a <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>sliding scale sacrifice, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as is explained here, but [violation] of an oath which involves the denial of a financial obligation does not [require] this sacrifice but a guilt-offering. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  He shall bring that which is for a sin-offering first, a sin-offering precedes a burnt-offering. To what may this be compared? To an advocate who entered [the palace] to obtain pardon for his client. [Once] the advocate gains the pardon, the gift [the עוֹלָה] is brought in after him. 
  [He does] not separate [the head entirely], he only nips <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one organ. 
  Neck, that is the slope of the head which inclines toward the neck. 
  Back of the neck, close by [that part of the back of the head] which “sees” the neck — that is, the length of the entire back of the neck. 
  
  Verse 9
  
  He shall sprinkle of the blood of the sin-offering. Regarding a burnt-offering only squeezing was required, [but] regarding a sin-offering, [both] sprinkling and squeezing out [are required]; he seizes the back of the head and makes [the blood] spurt out, and the blood spurts out and reaches the altar. 
  It is a sin-offering, [offered] for its sake, it is valid; [if] not <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for its sake, it is invalid. 
  
  Verse 10
  
  As prescribed, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>according to the rule regarding a free-will fowl burnt-offering mentioned at the beginning of the <i>paroshoh</i>. 
  
  Verse 11
  
  Because it is a sin-offering, and so it is not proper that it should be embellished [with oil or frankincense]. 
  
  Verse 12
  
  It is a sin-offering, if a fistful is taken and it is burned for its sake, it is valid; [if] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not for its sake, it is invalid. 
  
  Verse 13
  
  For his sin that he committed. Here the verse has changed [its phraseology], for in regard to the rich and poor [sacrifices] “for his sin” is mentioned, [while] here in regard to the poorest of the poor, “On his sin” is mentioned. Our Rabbis derived from [these minute considerations] here that if he sinned when he was rich and put aside money for a lamb or goat, and [then] became poor, he need bring [only] two turtledoves from part [of the money set aside]. [If] he had set aside money for two turtledoves and [then] became poor, he need bring [only] a tenth of an ephah from part [of the money set aside]; [if] he set aside money for a tenth of an ephah and became rich, he must add to them and bring the sacrifice [due from] a rich man. Therefore it is said here: <i>on</i> his sacrifice, [i.e., in addition to his sacrifice]. 
  In one of these, in one <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of these three [forms of] atonement mentioned in regard to this matter — either for rich, or for poor, or for the poorest of the poor. What does the verse say? Perhaps the most severe of them [= sins] [requires] a lamb or goat, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and the less severe [requires] a fowl, while the least severe [require] a tenth of an <i>ephah</i>? The verse says: “in one of these,” to equate the least to the most severe [sin], for a lamb and goat, if he can afford it, and the most severe to the least [sin], for a tenth of an <i>ephah</i> for the poorest of the poor. 
  And it shall belong to the kohein as a meal-offering, to teach [us] regarding a sinner’s meal-offering, that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>its remnants should be eaten — this is according to its plain meaning, [but] our Rabbis expounded: “and it should belong to the <i>kohein</i>“ — and if this sinner is [himself] a <i>kohein</i> — this should be like [any] other free-will meal-offering of a <i>kohein</i>, which “shall be <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>completely burnt, it should not be eaten.” 
  
  Verse 14
  
  
  
  Verse 15
  
  Wrongfully deviates מְעִילָה wherever it occurs <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[means] “changing.” Similarly, it says: “They deviated from the God of their fathers, and went astray after the gods of the peoples of the land,” and similarly it says in regard to a suspected adulteress, “she committed a מַעַל [= she acted faithlessly]. 
  And unwittingly sins [by using] the sacred property of Adonoy, [in] that he benefitted from sacred property. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And where was he warned [against doing this]? חֵטְא (= sin) is mentioned here, and חֵטְא (= sin) is mentioned later on regarding תְּרוּמָה, “that they not bear the burden of sin for it.” Just as there He warned [against misappropriating תְּרוּמָה], so too here He warned [against misappropriating sacred property]. [Perhaps] just as there Scripture warned only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>against eating [תְּרוּמָה], so too here scripture warned only against eating [sacred property]? The verse says: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i> תִמְעֹל מַעַל — it [thus] includes [even actions aside from eating]. 
  Of the sacred property of Adonoy, [referring] to that which is specifically God’s, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding sacrifices of lesser holiness. 
  A ram, [a word <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>implying] “toughness, might,” such as “and he took the mighty (<i>eylei</i>) of the land.” Here too [it implies] “might” — a two year old [ram]. 
  A valuation of silver shekalim, that it should be <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>worth two <i>selaim.</i> 
  
  Verse 16
  
  And that which he sinned [making use] of the sacred property, must pay. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The principal and the fifth to the Temple treasury. 
  
  Verse 17
  
  He is uncertain and incurs guilt, he shall bring. This section speaks of one to whom there occured a doubtful [case] of <i>kareis</i>, and he does not know whether he transgressed or not, as for example [where there were pieces of] forbidden fat and permitted fat before him. He thought that both were permitted, and ate one. He was then told, “One was of forbidden fat,” and he does not know whether he ate the one of forbidden fat — this person brings an uncertain guilt offering, [which] protects him as long as he does not know for certain that he sinned, and if he becomes aware after a time [that he did sin], he [then] brings a [regular] sin-offering. 
  He is uncertain and incurs guilt and bears his iniquity. Rabbi Yose the Galilean says: Behold, Scripture punished one who was unaware, how much more so will it punish one who is aware [of his sin]. Rabbi Yosi says: If you wish to know the [extent of] the reward of the righteous, go and learn from <i>Odom HoRishon,</i> who was commanded only [one] negative commandment, and transgressed against it — see how many deaths were exacted against him and his descendants. And which measure [of God] is greater, that of good [reward] or that of punishment? You must say: that of good [reward]. If the measure of punishment is the lesser [of the two], see how many deaths were exacted against him and his descendants, [you may calculate] the greater measure of reward [for one] who refrains from [the sin of] פִּגוּל or נוֹתָר, or one who fasts on Yom Kippur — how much more so will he bring merit on himself and on his descendants and his descendants’ descendants to the end of all generations. Rabbi Akiva says: Behold, it says: “By the [testimony] of two witnesses or three, etc.” if the testimony is valid with two [witnesses], why did the verse specify “three”? Rather, to include the third to be severe with him, and to make his judgement similar to these [other two], in regard to the punishment of הֲזָמָה . If the verse punishes one who joins those who commit a crime as [severely] as those who actually commit the crime, how much more so will it give a reward to one who joins those who do a <i>mitzvah</i> as those who [actually] do the <i>mitzvah</i>! Rabbi Eleazar son of Azariah says: “When you harvest your harvest in your field, and you forget a sheaf in the field,” behold it says [afterward] “in order that He bless you, etc.” — the verse establishes a blessing for one to whom a <i>mitzvah</i> comes [even] without his knowing. You may conclude from this: If a <i>sela</i> was bound up in [the] corners [of his garment], and it dropped from it, and a poor person found it and supports himself with it, behold, God establishes a blessing for him. 
  
  Verse 18
  
  Valuation as a guilt offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the value recorded above [= two <i>shekalim</i>]. 
  Which he did unintentionally, and he did not know. Thus if he did realize after a time, this guilt offering does not atone for him until he brings a sin-offering. Behold, what does this resemble? [The case of] a heifer whose neck is to be broken [to atone for a murder whose perpetrator is unknown] whose neck was broken, and afterwards the murderer was found — that one [= the murderer] must be executed [even though an atonement was made with the heifer]. 
  
  Verse 19
  
  It is a guilt offering [for] he has incurred guilt. The first [word (אָשָׁם)] is altogether [vocalized] with a <i>kamatz</i>, for it is a noun [= “guilt”], while the last [word] is half <i>kametz</i> and half <i>patach</i>, for it is a verb [= “he has incurred”]. And if you say that this is a verse which is not needed, it is expounded in Toras Kohanim (= Sifra): It is a guilt offering; he has incurred guilt, to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the guilt offering [brought by one] [who seduced] an engaged maidservant that it should [consist] of a two-year old ram worth two <i>shekalim.</i> Perhaps I should include the guilt offering for a nazirite and the guilt offering of a <i>metzoro</i>. The verse says: “It is.” 
  
  Verse 20
  
  
  
  Verse 21
  
  If a person sins. Said Rabbi Akiva: Why does the verse say: וּמָעֲלָה מַעַל <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>(acted faithlessly with Hashem?) Since everyone who lends or borrows or conducts business only does [so] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with witnesses and a document, therefore when he denies [the truth of the transaction], he denies [the testimony] of the witnesses and document, but when one deposits [something] with his fellow [for storage], he does not want any soul to know [of this transaction] except <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the Third between them [= God]. Therefore, when he denies [the transaction], he denies the Third between them. 
  Or in partnership, that he placed money in his hand to invest, or as a loan. 
  Or theft, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he stole something from him. 
  Or oppressed, that [refers to witholding] the wages of a hired hand. 
  
  Verse 22
  
  He denies it, that he denies <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>any of these whatever someone will do to sin, and swear falsely in denying a monetary [obligation]. 
  
  Verse 23
  
  When he [realizes his] sin and incurs his guilt, when he recognizes in himself [the need] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to repent, and has in mind to confess that he sinned, and is guilty. 
  
  Verse 24
  
  Its price, that is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the principal, the “head” of the money. 
  And its fifth.  The Torah included many fifths for one principal, for if he denied [the obligation] of the fifth, took an oath and [then] admitted [the obligation], he must bring an additional fifth of that fifth, and so continues until the principal about which he takes an oath is less than a penny’s-worth. 
  To whomever the object belongs, to whomever <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the money belongs. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Command Aharon. צַו, wherever it occurs is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an expression of “urging,” [both] immediately <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and for [future] generations. Said Rabbi Shimon: It is all the more necessary for the Torah to urge [the fulfillment of a command] which involves <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>monetary loss. 
  This is the law of the burnt-offering, this section comes to teach [the rules] regarding the burning of the fats and limbs [on the altar] that it is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>valid all night [long], and to teach regarding [sacrifices which became] invalid, which [of them], if taken up [to the altar], must be taken down [from there], and which [of them], if taken up [to the altar], need not be taken down, for every [mention of the word] תּוֹרָה [= teaching] comes to include [something new], [and in this case,] to say [that there is] one teaching for all that ascend [the altar], and even [those which became] invalid, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if they were taken up [to the altar], they need not be taken down. 
  It is the burnt-offering, to exclude [a male animal] which was with a woman and [a female animal] which was with a man, and similar cases, whose disqualification [did not occur] in the Holiness [= the Temple], [but] which became invalid before they came to the Temple courts. 
  
  Verse 3
  
  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Linen garment, that is the undershirt. Why does the verse say מִדּוֹ [= his measure]? that it should be <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>according to his size. 
  On his skin, [implying] that nothing should interpose between. 
  And he shall separate the ashes. He would rake a full pan <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of consumed ashes — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the innermost — and place them <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the east [side] of the ramp.
  The ashes [which are formed] when the fire consumes the burnt-offering — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and makes them ashes. From that ash he separates תְּרוּמָה
  “and place it next to the altar.” (On the altar. If he finds limbs which were not yet consumed, he returns them to the altar after he had raked the coals back and forth and taken from the innermost ones, as it states, “the burnt-offering on the altar.”) 
  
  Verse 4
  
  He shall remove his garments, this is not obligatory, but good manners, [in order] that he not dirty while taking out the ashes the clothes in which he performs [the Temple service] steadily. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Clothes in which he cooked the pot for his master, he should not pour the goblet for his master in them. Therefore [the verse continues]: “and dress in other garments,” of lesser worth than [these]. 
  He shall take out the ashes <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which are gathered in the heap [at the center of the altar]. When there is a great deal [of ash], and there is no place on the wood pile, he removes it from there. [But] this is not an obligation every day, but the <i>terumoh</i> is obligatory every day. 
  
  Verse 5
  
  The fire on the altar shall be kindled with it —  [the Torah] here mentioned many kindlings, “on its pyre,” “the fire of the altar shall be kindled with it” “the fire on the altar shall be kindled with it,” “a continual fire shall be alight on the altar.” All of them are expounded in Maseches Yomo, [where] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>our Rabbis differed on the number of woodpiles which were there. 
  And arrange the burnt-offering on it, the daily burnt-offering should precede [all other sacrifices]. 
  Fats of the peace-offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if a peace-offering is brought there. Our Rabbis <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>learned from here: “on it” — upon the morning burnt-offering complete all the sacrifices. From this [we learn] that nothing should be [offered] later than the daily [burnt-offering] of the afternoon. 
  
  Verse 6
  
  A continual fire, a fire of which it is said, “continual.” That is [the one] with which they kindled the lamps, as it is said regarding it, “to keep the lamp burning continually,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that too is kindled from the outer altar. 
  It shall not go out. One who extinguishes the fire on the altar transgresses <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>two prohibitions.
  
  Verse 7
  
  This is the law of the meal-offering, there is one law for all of them, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to require oil and frankincense, which are mentioned in the section [dealing with them]. Perhaps, i would not apply the requirement of oil and frankincense, only [to] the meal-offering of a Israelite of which a fistful is taken; how do we know this of a <i>kohein</i>’s meal-offering, which is completely burnt? The verse says: “the law of.” 
  Bring it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that is bringing near, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to the southwest corner [of the altar]. 
  Before Adonoy, that is the west [side of the altar], which is on the side of the Tent of Meeting. 
  To the front of the altar, that is the south, which is the “face” of the altar, for the ramp is placed in that direction. 
  
  Verse 8
  
  He shall separate from it, from that which is united [as one mass], [this teaches] that there should be a full tenth of an [ephah] in the vessel at one time when he takes the fistful. 
  When he takes his fistful, [implying] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he should not take the fistful by measure. 
  From some of the meal-offering’s fine flour and some of its oil. From here [we learn] that he takes a fistful from the place <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in which the oil is plentiful.
  The meal-offering, that it should not be mixed with any other [meal-offering]. 
  And all the frankincense which is on the meal-offering, he shall burn. He gathers the frankincense after taking the fistful, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and burns it. Since this is explained in only one of the meal-offerings in Vayikro, it was necessary to repeat this section, to include all the meal-offerings according to their rule. 
  
  Verse 9
  
  In a sacred place. What is that? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>In the courtyard of the Tent of Meeting.
  
  Verse 10
  
  It should not be baked [as] leavened, their portion, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even the left-over portions [eaten by the <i>kohanim</i>] are prohibited when leavened. 
  As the sin-offering and as the guilt-offering, the meal-offering of a sinner is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>like a sin-offering, therefore [if the <i>kohein</i>] took the fistful not for its sake, it is invalid. [In contrast,] a voluntary meal-offering is like a guilt-offering, therefore if he took a fistful not for its sake, it is valid. 
  
  Verse 11
  
  Every male, even one who has a physical defect. Why [= regarding to what aspect of the priesthood] is this said? If for eating [whatever the <i>kohein</i> is given as his portion], it was already stated: “the food of his God of the holiest offering [shall he eat]! Rather, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to include [<i>kohanim</i>] who have a physical defect in [the privilege] of participating in the apportionment. 
  Whatever shall touch [them will become sacred]. Holy offerings of a minor degree of sanctity or common food which touch it [= the meal-offering] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and absorb from it, 
  Will become sacred, to become like it, [that is,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if it [= the meal-offering] is invalid, they [= the holy offerings] become invalid, and if it [= the meal-offering] is valid, they shall be eaten <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>under the stringent rule [of eating] the meal-offering. 
  
  Verse 12
  
  
  
  Verse 13
  
  This is the offering of Aharon and his sons, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even ordinary <i>kohanim</i> offer [the] tenth of an ephah on the day when they are inaugurated into the Temple service, but [as for] a <i>Kohein Godol</i> — [he offers it] every day, as it is stated, “a continual meal-offering [half of it in the morning, half of it in the evening],” etc. “The <i>kohein</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who is anointed in his stead from among his sons [shall also do it], an everlasting statute.” 
  
  Verse 14
  
  Saturated, scalded in boiling water as much as needed. 
  Well-baked, baked many times; after its scalding he bakes it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in an oven, and thereupon fries it in a pan. 
  A meal-offering of broken pieces, this teaches that it requires <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>breaking. 
  
  Verse 15
  
  [The kohein] who is anointed in his stead from among his sons, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the one anointed of his sons [to serve] in his stead. 
  It shall be entirely burnt, a fistful is not taken for the remnants to be eaten, but <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>all of it is completely [burnt], and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so too: Every meal-offering of a <i>kohein</i> — of a voluntary offering —
  
  Verse 16
  
  shall be completely [burnt]. Completely, all of it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>equally, to the Most High. 
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  [The kohein] who offers it as a sin-offering, the one who performs its service, through which it is made into a sin-offering. 
  [The kohein] who offers it as a sin-offering shall eat it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>One fit [to perform] the Temple service — excluding one who was [ritually] unclean at the time of sprinkling the blood, who does not share in the meat. It is impossible to say that [this verse] forbids other <i>kohanim</i> from eating it, aside from the one who sprinkles its blood, for it is said below, “Every male among the <i>kohanim</i> shall eat it.” 
  
  Verse 20
  
  Whatever shall touch its flesh, every foodstuff <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which touches and absorbs from it, 
  Shall become holy, to become like it, if it [= the sin-offering] is invalid, it [= foodstuff] becomes invalid, and if it [= the sin-offering] is valid, it [= the foodstuff] may be eaten according to the stringent rule of the sin-offering. 
  And when of its blood is sprinkled on the garment. If [something] of its blood is sprinkled on the garment, that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>bloodspot on the garment whereon it was sprinkled you shall wash <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the [Temple] court. 
  Whatever it is sprinkled, it will have been sprinkled, as [in the verse]: “Neither will their produce extend to the earth” — it will be stretched out. 
  
  Verse 21
  
  Must be broken, because the liquid absorbed in it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>becomes נוֹתָר, and the same is true of all the holy [offerings]. 
  And scoured, an expression like “cleansing ointments for women,” <i>escourement</i> in Old French. 
  Scoured and rinsed, to cause it to discharge its absorbed [liquids]; but [as for] earthenware pots, the verse teaches us here, that [absorbed liquids] never leave its walls. 
  
  Verse 22
  
  Every male among the kohanim may eat it. Thus you learn that “the one who offers it as a sin-offering” — mentioned above — [was not mentioned] in order to exclude other <i>kohanim</i>, but to exclude one who is not fit for bringing it as a sin-offering. 
  
  Verse 23
  
  And every sin-offering, etc. If he brought in [some of] the blood of an “outer” sin-offering within, it is invalid. 
  And every, to include other sacrifices. 
  
  
  
  
  
  Verse 1
  
  It is most holy. It is offered, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but its exchange is not offered. 
  
  Verse 2
  
  (They will slaughter, [the verse] has given us many slaughters. Though we have not found a guilt-offering [offered on behalf] of a community, it is said, “<i>they</i> will slaughter” — a plural, and he [= R. Eliezer] attributed it to a burnt-offering, to include a communal burnt-offering [for the requirement that the slaughter] be in the north [of the altar].) 
  
  Verse 3
  
  And all its fat, etc. Until here it has not been set forth the fats [to be burnt on the altar] in regard to the guilt-offering. Therefore, it was necessary to set them out here. However, [burning the fats of] the sin offering, has already been set forth in the section of Vayikra. 
  The [fat] tail, since the guilt-offering is brought only from a <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>ram or lamb, and a ram and lamb have [already] been included [in the requirement that] the fat tail [be burnt]. 
  
  Verse 4
  
  
  
  Verse 5
  
  It is a guilt-offering — until its name is removed from it. This teaches us regarding a guilt-offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>whose owners have died or whose owners <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>have been atoned for, even though its value is destined to ascend the unemployed (lit., summertime) altar; if it was slaughtered without any designation, it is invalid for a burnt-offering before it is removed for pasture. [This phrase] does not come to teach [us] regarding a guilt-offering that it is invalid [when offered] not for its own sake, as they expounded [the word] <i>hu’</i>, “it is” which is written in [the section regarding] a sin-offering, because [regarding a] guilt-offering it is said “it is a guilt-offering” only after its fats have been burnt [on the altar], while [the guilt-offering] itself <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even though its fats have not been burnt is valid. 
  
  Verse 6
  
  It is most holy, this is expounded in Toras Kohanim [= Sifra]. 
  
  Verse 7
  
  One law applies to them both, in regard to this matter. 
  The kohein who will bring about atonement with it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the one who is fit to [accomplish] atonement shares in it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding a טְבוּל יוֹם, a מְחוּסַר כִּפּוּרִים and an אוֹנֵן . 
  
  Verse 8
  
  The skin of the burnt-offering that he brought shall belong to the kohein, it shall belong to him, excluding a טְבוּל יוֹם <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and a מְחוּסַר כִּפּוּרִים and an אוֹנֵן, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who do not share in the skin. 
  
  Verse 9
  
  To the kohein who offers it, etc. Perhaps [the means] to him alone? The verse says: [It] shall belong to all the sons of Aharon. Perhaps to all of them? The verse says: “to the kohein who offers.” How is this? [It belongs] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to the priestly family [officiating on] that day the [the sacrifice] was offered.
  
  Verse 10
  
  Mixed with oil, this is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a voluntary meal-offering. 
  Or dry, this is the meal-offering of a sinner, and the meal-offering of jealousy, which have no oil [and are therefore dry]. 
  
  Verse 11
  
  
  
  Verse 12
  
  If he brings it as a thanksgiving offering, if [he brings the offering] regarding a matter of thanksgiving for a miraculous act which occured to him — such as [those which happen] to seafarers or those who traverse deserts or those incarcerated in prisons or a sick person who was healed — [all these are among those] who must give thanks, for it is written regarding them: “Let them thank God for His graciousness and His wonders for humankind, and let them sacrifice thanksgiving offerings.” If it is because of one of these situations that he vowed these peace-offerings then they are peace-offerings of thanksgiving, and require [the loaves of] bread recorded in the section, and are eaten for [only] a day and night, as set forth here. 
  He shall bring along with his thanksgiving offering four kinds of bread — [i.e.,] loaves and wafers and cakes saturated in oil, three kinds of matzoh. It is [further] written [concerning these]: “along with loaves of leavened bread,” etc. And each kind [consisted of] ten loaves — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so it is set forth in Menochos. The amount [required consists of] five Jerusalemite <i>se’in</i>, which are [equivalent] to six “desert” ones, [making] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>twenty <i>esronos</i>. 
  Saturated, dough <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>scalded in boiling water as much as needed. 
  
  Verse 13
  
  He shall bring his offering along with the sacrifice. This tells [us] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that the bread is not holy as such that it itself is sacred to become invalid by [being] taken out [of the Temple courts] [or by being touched by] a טְבוּל יוֹם, nor to be removed [from its sanctified status] becoming common food through monetary redemption, until the sacrifice is slaughtered. 
  
  Verse 14
  
  One from each offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one [loaf of] bread of each type he should take as an offering (תְּרוּמָה) for the <i>kohein</i> who does the service [for this sacrifice], and the rest is eaten by the owners. The flesh [of the sacrifice] belongs to the owners, except for the breast and thigh which are in it, as is set forth below [in regard to] the offering of the breast and thigh of the peace-offerings — and the thanksgiving offering is called a peace-offering. 
  
  Verse 15
  
  And the flesh of his thanksgiving peace-offering. There are many inclusions here: to include a sin-offering, a guilt-offering, the ram [the guilt-offering of] a nazirite, and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the festal offering of the fourteenth [of Nisan] — [all of which] may be eated for a day and a night. 
  On the day of its sacrifice it may be eaten, and as the time limit of its flesh is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the time limit of its bread. 
  He shall not leave over any of it until morning, but he may eat it all night. If so, why did they [= the Rabbis] say: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>until midnight? In order to keep a person far from sin. 
  
  Verse 16
  
  If either a vow or a voluntary offering, which he did not bring as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>thanksgiving for a miracle [as above], it does not require bread [to accompany the sacrifice], and it may be eaten for two days [and the night between], as is set forth in the section. 
  And on the next day the remnant of it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the first [day] may be eaten. This <i>vov</i> is redundant [without an inclusion being intended], and there are many like it in Scripture, such as “and these are the sons of Tziv’on: and Ayoh and Anoh,” “and give and the Temple and the host to be trampled.” 
  
  Verse 17
  
  
  
  Verse 18
  
  And if it will be eaten, etc. [this refers to] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who intends during the slaughtering to eat it on the third [day, which is forbidden] — [it is of this case] that the verse speaks. Perhaps if he ate of it on the third [day], [the sacrifice] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>should become invalid retroactively? The verse says: “it will not be favorably accepted from the one who brings it” — it becomes invalid [only] at the time of offering it, but it does not become invalid on the third [day]. And thus is its explanation: At the time of its offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this should not enter the mind [of the <i>kohein</i>], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and if he thought of it, “it will be an abomination.” 
  And anyone who eats of it — even <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>during the time limit — shall bear its iniquity.
  
  Verse 19
  
  And the flesh of the sacred [animals] of the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>peace-offerings, 
  That shall touch any unclean [thing] may not be eaten. As to the flesh — to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a limb, part of which went out; that, the inner part is permitted [to be eaten]. 
  Every [ritually] pure person may eat [the] meat. What does the verse say? Since it is said, “and the blood of your sacrifices should be poured out [on the altar],” etc., “and the flesh you may eat,” perhaps [no one] but the owners may eat peace-offerings? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Therefore it is said: “Every [ritually] clean person shall eat [the] meat.” 
  ([As for] the flesh, every [ritually] pure person may eat [the flesh], as though to say, everything which I forbade you in regard to the sin-offering and guilt-offering, that if they go outside the [Temple-court] partitions, they are forbidden, as is written, “in the courtyard of the Tent of Meeting shall they eat it” — regarding this [flesh] I say to you, “Every [ritually] clean person shall eat [the] meat,” even throughout the city [of Jerusalem]) 
  
  Verse 20
  
  And his uncleanness is on him. The verse speaks of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>bodily uncleanness, but a [ritually] clean person who ate [ritually] unclean [sacrificial meat], is not punished with כָּרֵת, but rather with the warning of “and the flesh which shall touch anything unclean, etc.” [However,] the warning for a [ritually] <i>unclean</i> person who ate [ritually] clean [sacrificial meat] is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not explicitly [mentioned] in the Torah. Rather, the Sages <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>derived it by [means of] a גְזֵרָה שָׁוָה . <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Three כְּרִיתוֹת are mentioned in regard to those who eat sacrificial meat while [ritually] unclean, and our Rabbis explained them in [Maseches] Shevu’os: One is [to teach] a general rule [regarding all sacrifices], one [teaches the rule regarding] a particular case, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and one to teach regarding a sliding-scale sacrifice, which is recorded only [to prescribe atonement] for the uncleanness of the Temple and its holy [food]. 
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  May be used for any purpose. [This] comes to teach regarding [forbidden] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>fat, [that it] does not acquire uncleanness [due to] <i>neveiloh</i>. [and therefore cannot cause uncleanliness of <i>Neveiloh</i>] 
  But you are surely not permitted to eat it. Says the Torah: Let the prohibition of נְבֵלָה and טְרֵפָה come <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and fall on [= be added to] the prohibition of חֵלֶב, for if [a person] eats it he will be liable for the prohibition of <i>neveiloh</i> also, and you should not say [that one] prohibition may not fall [= be added] onto another. 
  
  Verse 25
  
  
  
  Verse 26
  
  Be it of fowl or beast, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding the blood of fish and grasshoppers. 
  In all your dwelling places. Since this is an obligation of the individual, and is not an obligation [which pertains] to land [in the Land of Israel], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it applies in all [Jewish] habitations. And in Maseches Kiddushin, chapter 1, it is explained why it was necessary to state [this]. 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  His hands shall bring it, etc. [To teach] that the owner’s hand[s should be] on top, and the fat and breast placed in it, [with] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the <i>kohein</i>’s hand beneath [them] and he waves them. 
  The fire-offerings of Adonoy, and what are the fire-offerings? 
  He shall bring it, the fat on the breast. When he brings it from the slaughter house, he places the fat on the breast, and when he places it into the hand of the <i>kohein</i> who waves it, the breast turns out [to be] above and the fat below, and this is what is said in another place, “The thigh of the offering and the breast of the waving on the fire offerings of the fats shall they bring to wave,” etc. And after the waving he gives it to the <i>kohein</i> who [is to] burn it [on the altar], and [so] the breast turns up below, and this is what is said, “And they place the fats on the breasts and he burns the fats on the altar.” [This] teaches us <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that three <i>kohanim</i> are required for it, so it is explained in Menochos. 
  He shall bring it, the fat on the breast. Why does he bring the breast? He brings it to wave it, and not that it should become [part] of the fire offerings. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Since it is said: The fire offerings of Adonoy, the fat on the breast, perhaps the breast too should be [part of] the fire offerings? Therefore it is said, the breast to wave, etc. 
  
  Verse 31
  
  And the kohein shall burn the fat, and after that, The breast shall belong to Aharon. It teaches us that the meat is not eaten while the fats are below the altar.
  
  Verse 32
  
  Thigh, [the right rear leg] from the knee joint which is sold with the head until the middle joint, which is the calf of the leg. 
  
  Verse 33
  
  Whoever offers the blood of the peace-offerings, etc. He who is fit for sprinkling [the blood] and burning the fats — excluding one who is [ritually] unclean at the time of the sprinkling of the blood <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or at the time of burning the fats, [and therefore one] who may not share in the meat. 
  
  Verse 34
  
  Wave, uplift. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He moves them to and fro [horizontally, in all four directions], he raises and lowers. 
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  And for the installation-sacrifices, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the day of installation of the <i>kehunoh</i>. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Take Aharon. This section was said seven days before the setting up of the Tabernacle, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for there is no earlier and later [= chronological order] in the Torah.
   Take Aharon, take him <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with [kind] words and draw him [to you]. 
  And the bull [for] the sin-offering, etc. These are mentioned in the section [which contains] the commands of the installation-sacrifices [in the <i>sidro</i>] of Ve’atoh Tetzaveh. Now, on the first day of the installation-sacrifices He repeated [the commands] to urge him on during the [actual] fulfillment [of the command. 
  
  Verse 3
  
  Assemble [the entire congregation] at the entrance of the Tent of Meeting. This is one of the places [in] which a smaller [area] held a larger [number].
  
  Verse 4
  
  
  
  Verse 5
  
  This is the edict — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the things which you will see that I do before you [= in your sight] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>God commanded me to do; you should not say that [it is] for my honor and my brother’s [= Aharon’s] honor [that] I do them. I explained this whole matter [of the installation] [the <i>sidra</i> of] Ve’atoh Tetzaveh.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  The urim, the letters of the שֵׁם הַמְפוֹרָשׁ . 
  
  Verse 9
  
  He placed on the. . .turban. Greenish-blue woolen cords which were set in the diadem he placed <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the turban — thus the diadem was suspended by the turban.
  
  Verse 10
  
  
  
  Verse 11
  
  He sprinkled some of it on the altar. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I do not know where he was commanded regarding these sprinklings.
  
  Verse 12
  
  He poured, he anointed. At first he poured [some oil] on his head, and after that he placed [some] between his eyebrows, and drew [the oil with] his finger [along] either side. 
  
  Verse 13
  
  He tied, an expression [denoting] tying. 
  
  Verse 14
  
  
  
  Verse 15
  
  He purified the altar, he cleaned and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>purified it from any strangeness [so that it might] enter into [a state of] holiness. 
  And sanctified it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with this service
  to atone upon it — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from now on all the atonements [might be brought].
  
  Verse 16
  
  [The lobe of] the liver — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>aside from the liver, for he would take a little of the liver with it. 
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  The ram for the installation-offering, the ram of the wholeness-offering, for “installation” is an expression of “wholeness,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for they fulfill and complete the <i>kohanim</i> in their priesthood. 
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Oil-bread, that is the scalded dough in which he would <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>use much oil, [to a total of oil] equal to that added to the] loaves and wafers [together]; so it is explained in [Maseches] Menochos. 
  
  Verse 27
  
  
  
  Verse 28
  
  He burned them on the altar. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Moshe performed [the Temple service] all seven days of installation in a white garment.
  In addition to the burnt-offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after the burnt-offering; and we do not find a thigh of a peace-offering brought [= burnt] in any place but this [= offering]. 
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  Adonoy commanded him to do, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>all seven days. And our Rabbis expounded: To do, this [refers] to the ritual of the Red Heifer, to bring about atonement, this [refers] to the ritual of Yom Kippur, and to teach that the <i>Kohein Godol</i> requires <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>seclusion seven days before Yom Kippur, and similarly the <i>kohein</i> who burns the Heifer. 
  
  Verse 35
  
  And you will not die, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>thus, if you do not do so, you are liable to [the] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>death [penalty]. 
  
  Verse 36
  
  Aharon and his sons fulfilled, to tell their praise, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that they did not deviate to the right or left. 
  
  
  
  
  
  Verse 1
  
  It was on the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>eighth day — of the installation. That [was] Rosh Chodesh Nison, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that very day on which the Tabernacle was set up, and it [= that day] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>took [the] ten crowns which are taught in Seder Olom. 
  and to the elders of Israel to announce to them that [it was] by Divine command [that] Aharon <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>entered [the Tabernacle] and served in the high priesthood, that they not say that he had entered into it on his own authority. 
  
  Verse 2
  
  Take, for yourself, a young calf, to let [Aharon] know that God forgave him by means of this calf <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the deed of the [Golden] Calf which he had made. 
  
  Verse 3
  
  
  
  Verse 4
  
  for today Adonoy will appear to you — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to rest His <i>Shechinoh</i> on the work of your hands; that is why these sacrifices are obligatory for this day.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Approach the altar. [It was because] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Aharon was ashamed and afraid to approach. Moshe said to him: Why are you ashamed? [It was] for this that you were chosen!
  Your sin-offering, a young calf. 
  And your burnt-offering, the ram. 
  The people’s offering, the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>kid of goats, young calf and lamb. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Wherever it states “ עֵגֶל “ (a calf), [it refers] to a yearling, and from here you learn [this rule]. 
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  The flesh and the skin, etc. We do not find an “outer” sin-offering that is burned except this [one] and that of the installation, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and all of them by Divine command. 
  
  Verse 12
  
  [Aharon’s sons] presented, an expression [denoting] “handing over” and “preparation.” 
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  And offered it a sin-offering, [that is, וַיְּחַטְּאֵהוּ means:] He treated it according to the rule of a sin-offering. 
  As the first one, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as his [own] calf. 
  
  Verse 16
  
  He did it according to the rule, [the rule] explained <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in [regard to] a freewill burnt-offering in Vayikro 1. 
  
  Verse 17
  
  He filled his palm from it. This is the קְמִיצָה [= separating the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>fistful].
  Aside from the burnt-offering. All these he did <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after the daily burnt-offering.
  
  Verse 18
  
  
  
  Verse 19
  
  The covering, [that is,] the fat <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>covering the innards. 
  
  Verse 20
  
  They put the fats on top of the breasts, after the “waving” the <i>kohein</i> [who did] the waving gave them <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to another <i>kohein</i> to burn them; [thus that which] was above was [now] below. 
  
  Verse 21
  
  
  
  Verse 22
  
  And he blessed them [with the blessing of] <i>Birkas Kohanim</i> — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>May [He] bless you, May [He] cause [His Face] to shine, May [He] lift up. 
  He descended <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from the altar.
  
  Verse 23
  
  Moshe and Aharon went [in]to, etc. Why did they enter? I found in the section of Millu’im, in the added בָּרַיְיתָא to our Toras Kohanim: Why did Moshe enter with Aharon? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To teach him the ritual of the incense, or perhaps he entered for some other purpose? I can argue [as follows]: Descending and entering require a blessing, just as descending is similar to the [Temple] service, so entering is similar to the [Temple] service. Therefore you have learnt: Why did Moshe enter with Aharon? To teach him the ritual of the incense. Another interpretation: When Aharon saw that they offered all the sacrifices, and all the rituals had been performed, and [still] the <i>Shechinoh</i> did not descend for Israel, he was pained, and thought, “I know that God is angry with me and [it is] because of me that the Shechinoh did not descend for Israel”! He said to Moshe: “My brother Moshe, is this [what] you did to me, that I entered and was shamed”? Moshe immediately entered with him, and they begged for mercy, and the <i>Shechinoh</i> descended for Israel. 
  They went outside and blessed the people. They said: “’May the pleasantness of Adonoy our God be upon us.’ <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>May it be [His] Will that the <i>Shechinoh</i> should rest on the work of your hands.” Because all seven days of the installation [during which time] Moshe set up the Tabernacle and served in it [as a <i>kohein</i>], and took it down every day — the <i>Shechinoh</i> did not rest on it, and Israel were ashamed, saying to Moshe: “Our master Moshe! All the trouble we went to [in order] that the <i>Shechinoh</i> should rest among us, and that we should know that we have achieved atonement for the sin of the [Golden] Calf. Therefore he said to them: “This is what Adonoy commanded you to do and the glory of Adonoy will appear to you. My brother Aharon is worthy and [even] more important that I, for by means of his sacrifices and his service the <i>Shechinoh</i> will rest among you, and you will know that the Omnipresent chose him. 
  
  Verse 24
  
  They raised [their voices], according to its Targum. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  A fire came forth. Rabbi Eliezer says: The sons of Aharon died <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>only because they rendered halachic decisions in the presence of their master Moshe. Rabbi Yishmo’el says: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Intoxicated with wine they entered the Sanctuary. You should know [that this is true], for after their death He warned the survivors not to enter the Sanctuary [while] intoxicated with wine. [This] may be compared to a king who had a [faithful] member of his household, etc. as it is [explained] in Vayikro Rabbo. 
  
  Verse 3
  
  It is [as Adonoy spoke], etc. Where did He speak? “It is there that I will meet with Bnei Yisrael, and it [the Tabernacle] will be sanctified with My Glory.” Do not read: “with My Glory” (בִכְבוֹדִי), but [rather] “with My honored ones” (בִּמְכוּבָּדַי). Moshe Said to Aharon: “My brother Aharon, I had known that the Temple would be sanctified with those singled out as special by the Omnipresent, and I thought [this must mean] either through me or through you; now I see that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>they are greater than I or you.” 
  and Aharon was silent. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He received a reward for his silence; what reward did he receive? The Divine Word was specially [directed] to him, for <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to him alone was said the <i>paroshoh</i> regarding those intoxicated by wine. 
  Through those that are near Me, My chosen ones. 
  And in the presence of the entire people I will be glorified. When the Holy One, blessed is He, passes judgement on the righteous, He is feared and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>exalted and praised. [People say:] “If so with these, how much more so with the wicked”! And so too it states: “You are awesome, O God, from Your Sanctuaries”! Do not read “from Your Sanctuaries” (מִמִּקְדָּשֶׁיךָ), but [rather] “from Your sanctified ones” (מִמְּקוּדָּשֶׁיךָ). 
  
  Verse 4
  
  Aharon’s uncle. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Uzziel was the brother of Amram, as it is said, “And the sons of Kehos, etc.” 
  Carry your brothers, etc. As a man who says to another, “Take away the dead [body] from before the bride <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so as not to disturb the celebration.” 
  
  Verse 5
  
  In their tunics, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of the dead men. This teaches that their clothes were not burnt, but [only] their souls; something like two threads of fire entered into their nostrils. 
  
  Verse 6
  
  Do not let [your hair] grow long. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Do not let [your] hair grow; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from here [we learn] that a mourner is forbidden [to take] a haircut, but [as for] <i>you</i>, do not disturb the Omnipresent’s celebration. 
  So that you will not die. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Therefore, if you do so, you will die. 
  Your brothers, the entire House of Yisroel. From here [we learn] that the troubles of Torah Scholars <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>must be mourned by all. 
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  Wine or any other intoxicant. Wine <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in a manner which intoxicates.
  When you enter the Tent of Meeting. I [know] only when you enter the Temple [proper], when you approach the [outer] altar — from whence [do I know this]? “Entering the Tent of Meeting” is said here, and it is said regarding the sanctification of the hands and feet [before] entering the Tent of Meeting. Just as there [Scripture] made approaching the [outer] altar equivalent to entering the Tent of Meeting, so here it made approaching the altar equivalent to entering the Tent of Meeting. 
  
  Verse 10
  
  To distinguish, in order that you should distinguish <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>between a proper service and [one which is] improper. Thus you learn that if he performed [the Temple] service his service is invalid. 
  
  Verse 11
  
  And to teach. This teaches that one who is intoxicated is forbidden to issue [halachic decisions]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps [such a person] is worthy of death? The verse says: “you and your sons with you. . . and you will not die.” <i><i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Kohanim</i> in their [improper] service [are worthy of] death, but the Sages in their halachic decisions are not [worthy of] death. 
  
  Verse 12
  
  The surviving, from death. This teaches that death had been decreed on them too <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the sin of [Aharon’s making] the [Golden] Calf, as it is said, “And God was exceedingly angry with Aharon to destroy him,” and “destroying” refers only to the death of children, as it is said, “And I will destroy his fruit above.” But Moshe’s prayer cancelled half [the decree], as it is said, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“And I also prayed on behalf of Aharon at that time. 
  Take the meal-offering. Even though you are אוֹנֵן <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and holy things are forbidden to an אוֹנֵן .
  The meal-offering. This is the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>meal-offering of the eighth [day of the installation] and the meal-offering of Nachshon.
  And eat it [as] matzos. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What does this verse teach [us]? Because it is a communal meal-offering and a meal-offering [prescribed only] for [that] time, and there is no similar one for [future] generations, it was necessary to set forth the rule of other meal-offerings. 
  
  Verse 13
  
  The portion of your sons, daughters have no portion in holy things. 
  For so have I been commanded. That they should eat it while they are אוֹנְנִים .
  
  Verse 14
  
  The breast of the wave-offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of the communal peace-offerings, 
  You shall eat in a pure (undefiled) place. Did they then eat the first ones in an impure place? Rather, the first ones, which are most holy things, had to be eaten in a holy place, but these did not have to be eaten “within the hangings,” though they had to be eaten <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>within the camp of Israel, which was pure and thus מְצוֹרָעִים were forbidden to enter there. From here [we learn] that offerings of lesser sanctity (קָדְשֵׁי קָדָשִׁים) may be eaten within the entire city [of Jerusalem]. 
  You and your sons and daughters. You and your sons [are entitled] to a portion, but your daughters are not [entitled] to a portion. However, if you give them gifts, they are permitted to eat of the breast and shoulder. Or [perhaps] even the daughters [are entitled] to a portion? The verse says: “For [as] your portion and the portion of your sons it is given” — there is a portion for the sons but there is no portion for the daughters. 
  
  Verse 15
  
  
  On top of the fats of the fire offering. From here [we learn] that the fats are below at the time of waving, and [we thus learn] the reconciliation of the verses that they not contradict each other — I have already explained the three of them in [the Sidra of] צַו אֶת אַהֲרן . 
  
  Verse 16
  
  The goat of the sin-offering. The goat of the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>additional sacrifices for Rosh Chodesh. They offered three goats [as] sin-offerings on that day, the he-goat [of the installation], the goat [offered by] Nachshon, and the goat [offered as a sin-offering] on Rosh Chodesh, and of all of them, only this one was burnt. The Sages of Israel are in disagreement about this; some say it is was burnt because of impurity which touched it, and some say it was because of the state of אֲנִינוּת, because it is of the holy offerings ordained for all generations, but regarding holy offerings for the time [of installation] they relied on Moshe, who told them regarding the meal-offering: “Eat it [as] matzoh.” 
  Made a detailed inquiry. Two inquiries: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Why was this one burnt? And why were these eaten? That is the version in Toras Kohanim.
  With Elozor and Isomor, out of respect for Aharon’s honor <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he turned his face toward the sons to show his anger. 
  Saying. He said to them: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Answer my questions!
  
  Verse 17
  
  Why did you not eat the sin-offering in a sacred place? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Did they then eat it outside the Holy [Place]? Did they not burn it? What [then did he mean by] saying: “in a sacred place”? Rather, he said to them: “Perhaps it went out “beyond the curtains” and became invalid”? 
  For it is holy of holies, and becomes invalid by being taken [outside]. They said to him, “No.” He [then] said to them: “Since it was in a sacred place, why did you not eat it”? 
  And He gave it to you, to bear [the iniquity of the congregation]. For the <i>kohanim</i> eat [the sacrificial meat] and the owners find atonement [thereby]. 
  To bear the iniquity of the congregation. From here we learn that it was a goat for [the musaf of] Rosh Chodesh, which atones for the sin of [causing] impurity [to] the Tabernacle and its sacred things. [This is the only possibility,] since the sin-offering of the eighth [day] and the sin-offering [brought by] Nachshon <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>did not come for [the purpose of] atonement. 
  
  Verse 18
  
  Behold, its blood was not brought, etc. For if it had been brought, you would have had to burn it, as it is said, “And all sin-offerings whose blood is brought,” etc. 
  You should certainly have eaten of it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You should have eaten it, even though you are אוֹנְנִים . 
  As I have commanded you <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>regarding the meal-offering.
  
  Verse 19
  
  Aharon spoke. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The term “speaking” is an expression of harshness, as it is said, “The people spoke [against Moshe].” Could it be that Moshe was angered at Elozor and Isomor and Aharon spoke? Thus you know that this was only by way of respect. They thought: It is not proper that our father should sit [silent] [while] we speak in his presence, and it is not proper that a disciple respond to his teacher. Perhaps [they were silent] because Elozor did not have [the ability] to respond? The verse says: “Elozor the <i>kohein</i> said to the soldiers,” etc. Behold, when he wished [to], he spoke in the presence of Moshe and in the presence of the princes [of the tribes]. This I found in the Sifrei of Another Character. 
  Behold, today they brought. What did he [mean] to say? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Rather, Moshe said to him: “Perhaps you sprinkled its blood as אוֹנְנִים, and an אוֹנֵן who performs the service profanes it”? Aharon said to him: “And did they, who are ordinary people, bring [it]? I brought [it], for I am a <i>Kohein Godol</i>, and may bring [a sacrifice while being] an אוֹנֵן .” 
  And then such [tragedy] befell me. Even if the dead were not my sons, but other relatives for whom I am obligated to be an אוֹנֵן as [I am] for these, as for example, all [those] listed in the <i>paroshoh</i> of <i>kohanim</i>, for whose sake a <i>kohein</i> must [allow himself] to become [ritually] unclean. 
  [If] I had eaten the sin-offering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And if I had eaten, Would that have been good [in the eyes of Adonoy]? 
  Today, but the אֲנִינוּת of nighttime is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>permitted, for [the laws applying to] an אוֹנֵן [relate] only to the day of the burial. 
  Would that have been good in the eyes of Adonoy? If you heard [this law] regarding holy offerings of a specific time, you should not have taken a lenient view regarding holy offerings that are obligatory on all future generation 
  
  Verse 20
  
  It was good in his eyes. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He admitted [the justice of Aharon’s argument], and was not ashamed to say: “I had not heard [this].” 
  
  
  
  
  
  Verse 1
  
  To Moshe and to Aharon. He told Moshe <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to tell Aharon.
  Saying to them. He [= Moshe] said that he [= Aharon] should say to Elozor and to Isomor. Or is it that [he was] to tell Israel? When [the verse] says: “Speak to Bnei Yisroel,” that is the Divine Commandment to Israel; How then do I interpret [the phrase] “to say to them”? To the sons [of Aharon], Elozor and Isomor. 
  
  Verse 2
  
  Speak to Bnei Yisroel. He equated all of them to be messengers for this Divine Commandment, because all of them were alike in their silence, and accepted God’s decree with love. 
  These are the living things. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>An expression of “life.” Because Israel is bound to God and worthy of being alive, therefore He separated them from [ritual] uncleanness and decreed <i>mitzvos</i> upon them, but did not forbid anything to the nations. [This is] a parable of a physician who came in to visit a sick person, as is set out in the Midrash of Rabbi Tanchuma. 
  These are the living things. This teaches that Moshe would <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>hold the animal [concerned] and show it to Israel: This you may eat and this you may not eat! “This you may eat,” etc. — He also held each species of swarming water creatures and showed them — and so too of fowl: And these you shall consider repulsive from the fowl. And so regarding swarming things: And these shall be unclean to you. 
  These are the living things. . .all the animals. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This teaches that animals are within the category of “living things.”
  
  Verse 3
  
  All that have cloven hooves. According to its Targum: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“split.”
  hoof. <i>Plante</i> in Old French.
  Completely split. Which is separated above and below into two nails, according to its Targum: “which has nails” [plural]. For there are [animals] whose hooves are split above but not entirely cloven and separated, for they are joined below. 
  Which chews its cud. Brings up and vomits the food from its intestines and returns it to its mouth to crush and grind it finely.
  Its cud. Such is its name; it is possible that it is from the root “and like water drawn along,” for it is drawn towards the mouth. Its Targum is פִּשְׁרָא (“dissolved food”), for through the cud the food is dissolved (נִפְשָׁר) and liquified. 
  Among animals. [This is] an [apparently] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>extraneous word for deriving [a new rule, namely], to permit [as food] the embryo found within the mother’s womb. 
  You may eat it, and not a [ritually] unclean animal. [But] has it not [been included] in the prohibition? Rather, [that one who eats forbidden flesh] transgresses [both] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a positive and a negative commandment. 
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  You shall not eat of their flesh. I know only these, [but what of] other [ritually] unclean animals which have no sign of purity [= permissibility], how do I know [this law applies]? You may say: It is a <i data-commentator="Siftei Chakhamim" data-label="⚬"></i> קַל וָחוֹמֶר : If these [animals] which have some signs of purity are forbidden, etc. 
  Of their flesh. There is a prohibition for [eating] their flesh, [but] not on their bones, sinews, horns and claws. 
  You may not touch their carcass. Perhaps Israelites are forbidden [to] touch carcasses? The verse says: “Say to the <i>kohanim</i>,” — <i>kohanim</i> are forbidden, [but] Israelites are not forbidden. [It is] thus a קַל וָחוֹמֶר . If the [ritual] impurity of a corpse, which is severe, is forbidden only to <i>kohanim</i>, the impurity of a carcass, which is less severe, how much more so [does it not affect Israelites]. [Why then] does the verse say: “You shall not touch”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>On a [pilgrimage] festival. 
  
  Verse 9
  
  Fins. [The limbs] with which it swims.
  Scales. These are the scales attached to it (as it is said, “And he was dressed in scaled armor.”) 
  
  Verse 10
  
  Creeping things. Wherever [this expression is found] it denotes a low creature which creeps and moves along the ground.
  
  Verse 11
  
  They shall be repulsive to you. [This phrase comes] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to forbid their mixtures <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if they have in them [enough to] impart [their] taste.
  Of their flesh. One is not prohibited from [eating] their fins and scales.
  And their carcasses shall be repulsive to you, to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>gnats [found in liquids] which one has filtered. יַבְחוּשִׁין are <i>moucherons</i> in Old French. 
  
  Verse 12
  
  Anything which does not have, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What does this verse tell [us]? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I might know only the permitted status of those which bring its signs [of purity] onto dry land, [but what if] it lost them in the water, how [do I know that they are permitted]? The verse says: “Anything which does not have fins or scales in the water,” thus if it had [them] in the water <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>although it lost them in being brought up [to dry land], it is permitted. 
  
  Verse 13
  
  They may not be eaten. To cause one who feeds them to a minor to be liable, for such is its meaning: they may not be eaten through your action. Or perhaps [this extraneous phrase comes] only to prohibit [one to receive] any benefit from them? The verse says: “You may not eat” — they are prohibited <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to be eaten, but [receiving] benefit [from them] is permitted. Any fowl of which it is said: “to its kind,” “to its kind,” “to its kind,” has among its species some which do not resemble each other either in appearance or name, [but] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>all of them are of one species. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  The sparrow hawk. <i>Espervier</i> in Old French.
  
  Verse 17
  
  The cormorant. Our Rabbis explained: This is [the bird] which draws up fish out of the sea. And that is what Onkelos translated [in Targum]: “and שָׁלֵי נוּנָא,” “and fish drawer.” 
  The little owl and the eagle owl. Those are the <i>chouettes</i> which scream at night, and they have cheek bones like humans, and another which is similar is called a <i>hibou</i>. 
  
  Verse 18
  
  The horned owl. That is the <i>chauvesouris</i>; it resembles a rat, and flies about at night. The תִּנְשֶׁמֶת mentioned among the creeping things, resembles it, [but] has no eyes, and is called a <i>talpa</i>. 
  
  Verse 19
  
  The stork. This is the white דַיָּה, <i>cigogne</i>, and why is it called “ חֲסִידָה “? Because it does kindnesses with its fellows in regard to food. 
  The heron. That is the “angry דַיָּה,” and it seems to me that this is what is called a <i>heron</i>. 
  The hoopoe. The wild cock, which has a double comb, in Old French <i>herupe</i>. Why is it called a דּוּכִיפַת ? Because its ornament [= its comb] is tied together, and this is its comb. Onkelos translated [it as] נַגָּר טוּרָא, [“mountain splitter”], so called because of its actions, as our Rabbis explained in Maseches Gittin, in the chapter of Mi She’achozo. 
  
  Verse 20
  
  Winged insects. These are thin, lowly creatures which creep on the ground, like flies, hornets, gnats and locusts. 
  
  Verse 21
  
  on four, [that is,] on four legs. 
  above their legs, close to its neck it has two leg-like [appendages], aside from its four [true] legs, and when it wishes to fly and leap from the earth, it strengthens itself by these two [appendages] and flies. There are many [of these], such as those called <i>longouste</i>, but we are not familiar with them, for [though] four signs of purity [= permissibility] are said regarding them — four legs, four wings, and <i>karsulayin</i>, [which are] the “knees“ mentioned here, and its wings cover most of it[s body], all these signs are found in those which are among us, but there are those whose head is long and have no tail, and whose name must be חָגָב (“locust”), and regarding this we are not knowledgable in distinguishing among them. 
  
  Verse 22
  
  
  
  Verse 23
  
  All flying insects, etc. [This] comes and teaches [us] that if <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it has five [feet], it is [ritually] clean. 
  
  Verse 24
  
  And as for these — that are about to be listed in the section below.
  You can be made unclean. That is to say, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>there is uncleanness [which comes] with their touch. 
  
  Verse 25
  
  Anyone who carries of their carcasses, etc. Wherever <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the uncleanness [caused by] carrying is mentioned, it is more severe than [that caused by] touch, for [the former] requires the washing of clothing. 
  
  Verse 26
  
  Thus every animal which has cloven hooves but its hooves are not [completely] split. As for example, a camel, whose hoof is split above, but joined below. [This] teaches you that the carcass of an [ritually] unclean animal causes uncleanness, and in the section <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>at the end of the <i>parshah</i> it explains [the rule] regarding a [ritually] clean animal. 
  
  Verse 27
  
  On their paws, such as a dog, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>bear and cat. 
  They are unclean to you — in regard to touch.
  
  Verse 28
  
  
  
  Verse 29
  
  These are unclean to you. All these impurities are not in regard to the prohibition of eating, but to [ritual] uncleanness itself, to be [made] unclean by their touch, [and the one who touches them] is forbidden to eat תְּרוּמָה and holy things, and to enter the Sanctuary. 
  Weasel, <i>moustille</i> [in Old French]. 
  Toad, <i>bot</i>, which resembles a frog. 
  
  Verse 30
  
  Hedgehog, <i>herisson</i>. 
  Lizard, <i>lizard</i>. 
  Slug, <i>limace</i>. 
  Mole, <i>talpa</i>. 
  
  Verse 31
  
  
  
  Verse 32
  
  It must be put into water, and even <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after its immersion it is unclean for תְּרוּמָה — 
  until the evening, and after that — it becomes clean with the setting of the sun.
  
  Verse 33
  
  Into which. No earthenware vessel becomes unclean <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>except through its interior.
  Everything that is within it becomes unclean. The vessel <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in turn causes impurity to whatever is in its interior.
  And you shall break it. [This] teaches that [earthenware vessels] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>cannot be purified in a <i>mikveh</i>.
  
  Verse 34
  
  Of all the foods which are eaten. This refers <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to the verse above: “All that is within it becomes unclean.” “Of all the foods which may be eaten” — upon which water comes while it is within an unclean earthenware vessel, becomes unclean. (and so too “every beverage which is drunk in every vessel” — and it is within an unclean earthenware vessel, becomes unclean.) We learn many things from here: We learn that food is not ready and prepared to acquire uncleanness until water comes on it [at least] once, and once water comes on at [at least] once, it acquires uncleanness forever, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even when dry. [We also learn] that wine and oil, and everything called “a liquid” prepares seeds for uncleanness, just [as] water [does], for so can the verse be expounded: “Upon which water comes” or “every beverage which is drunk in any vessel, impure shall be” — the food. Furthermore, our Rabbis learned from here that a secondary uncleanness cannot cause vessels to be unclean, and thus we learned: Perhaps all vessels can become unclean from the interior of an earthenware vessel? The verse says: “All that is within it becomes unclean” “of all food” — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>food (or liquid) become unclean from the interior of an earthenware vessel, [but] all vessels do not become unclean from the interior of an earthenware vessel. [This is] because a creeping thing (שֶׁרֶץ) is a Father of Uncleanness and a vessel which becomes unclean from it becomes a Child of Uncleanness and therefore it does not in turn cause uncleanness to <i>vessels</i> which are within it. We learnt further that a creeping thing (שֶׁרֶץ) which fell into the interior of an oven while the loaf was within it [but] the creeping thing did not touch the loaf, the oven is a First and the loaf is a Second, and we do not say that we see the oven as though it it is full of uncleanness, and [so] the loaf will be a First, for if you say so, no vessels are excluded from becoming unclean from the interior of an earthenware vessel, for the uncleanness itself touched them on their outside. And we learned further in regard to water coming [on vegetation] that it does not prepare seeds [to acquire uncleanness] unless it fell on [the vegetation] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after it had been picked, for if you say that they acquire fitness [to acquire uncleanness] while still attached [to the ground], you have no [foodstuff] which has not had water come on it, and why then does [the verse] say: “upon which water comes”? [It means] after it had been picked. And we learned further that foodstuffs do not cause other [foodstufffs] to become unclean <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>unless [the former] are [at least] an egg’s-volume [in amount], as it is said, “which are eaten” — food which is eaten at one [gulp], and the Sages estimated that the gullet cannot hold more than a hen’s egg [at once]. 
  
  Verse 35
  
  An oven and a hearth. These are vessels <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which may be moved, they are of earthenware and have an interior. One leans the pot over the opening of the hollow space, and both of them have their openings above. 
  Shall be shattered. For earthenware vessels cannot be purified by immersion.
  They shall be unclean to you. That you should not say: I am obligated to shatter them: the verse says: “They shall be unclean to you” — [but] if he wishes to retain them in their unclean state, he is permitted [to do so]. 
  
  Verse 36
  
  A well-spring and a pit <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>attached to the ground, do not acquire uncleanness. [Moreover,] you have still to learn: shall be pure — one who immerses in them [shall be pure] of their uncleanness.
  That which touches their carcasses shall be unclean. Even if he is within the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>well-spring or pit while touching their uncleanness, he will be unclean. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For you should not propose a קַל וָחמֶר : If [immersion] purifies the impure from their uncleanness, all the more will it save the pure from becoming unclean; therefore it is said: “that which touches their carcasses shall be unclean.” 
  
  Verse 37
  
  Any sowing seed. Seed of any seed-plant. זֵרוּעַ is a noun, as [in the verse]: “And they shall give us of the seeds.” 
  It remains clean. The verse teaches you that [foodstuffs] are not prepared and fit <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to be called “food” to acquire uncleanness until water comes on them.
  
  Verse 38
  
  And if water was once placed on seeds, after it was uprooted, for if you say that there is a [state of] fitness in regard to [plants] still rooted [in the soil], there is no seed which has not been prepared [for uncleanness]. 
  Water on seed, whether water <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or other liquids, or whether it fell on the seed, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>whether the seed falls into them, all this is expounded in Toras Kohanim. 
  And part of their carcasses fell on them — even after they became dried of moisture, for the Torah was particular only that it should be called “food,” And once there descended on it a [state of] preparedness for acquiring uncleanness it no longer departs from it. 
  
  Verse 39
  
  Its carcass — [but] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not bones and sinews, and not horns or hooves, and not hide. 
  
  Verse 40
  
  Whoever carries its carcass. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The uncleanness [caused by] carrying is more severe than the uncleanness [caused by] touch, for one who carries it causes uncleanness [to] clothes, [but] as for one who touches [it], his clothes are not unclean, for it is not said about the latter, “he shall wash his clothes.” 
  Whoever eats of its carcass. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps the eating of it will make him unclean? When it says regarding the carcass of clean bird, “An animal which has died on its own and an animal that was fatally maimed he must not eat to defile himself with it” it — causes uncleanness to clothes while it is eaten, but the carcass of an animal does not cause uncleanness to clothes while it is eaten, if there is no carrying involved. as for example if another person stuck it into his gullet. If so, why does [the verse specify] “whoever <i>eats</i>“? To give a measure for one who carries or touches [it] — [that is], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as much a[s the minimum amount] for eating — and that is an olive’s-bulk. 
  And [he] is unclean until the evening. Even though he has immersed he [still] requires <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the setting of the sun [to complete his purification].
  
  Verse 41
  
  That crawls on the ground. [This comes] to exclude the gnats in peas and beans and the mites in lentils, for [these] do not creep on the earth but within the food, but when they emerge into the air and swarm, they become forbidden. 
  It may not be eaten. [This comes] to make liable one who feeds [others] as one who [himself] eats. [The word] שֶׁרֶץ denotes only a [creature] which is low, with <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>short feet, and which appears as [something] creeping and crawling. 
  
  Verse 42
  
  Whatever crawls on its belly. This is the snake, and the expression “belly” [denotes] bending low, in that it moves bent down and fallen on its belly. 
  Whatever crawls. To include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>worms <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and whatever is similar to anything similar to it.
  Whatever goes on four [legs]. This is the scorpion.
  Whatever. To include the beetle, <i>escarbot</i> in Old French, and whatever is similar to anything similar to it. 
  Whatever has many feet. This is the centipede, a creeping thing which has feet from its head to its tail on either side [of its body], and it is called a <i>centpies</i>. 
  
  Verse 43
  
  Do not make yourselves repulsive by eating them, since “your souls” is written, and there is no repulsion of the soul by touch. And so too “you shall not make yourselves unclean” — by eating them. 
  You will become unclean because of them. If you become unclean because of them on the earth, I will in turn cause you to become unclean in the World to Come and in the dwelling Above. 
  
  Verse 44
  
  For I am Adonoy, your God. Just <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as I am holy, for I am Adonoy your God, so “shall you be holy” — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>sanctify yourselves below. 
  And you shall become holy before Me, for I will sanctify you Above and in the World to Come. 
  And you shall not make yourselves unclean. [All these phrases are intended] to make [one eating these creatures] transgress <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>many negative commandments, and every negative commandment [involves] a whipping, and this is what is said in the Talmud: [If] he ate a <i>putiso,</i> he receives four [sets of whippings], [if he ate] an ant, he receives five, a hornet, he receives six. 
  
  Verse 45
  
  For I am Adonoy who brings you up. In order that you shall accept My commandments I brought you up. Another interpretation: “For I am Adonoy Who brought you up” — in all [the verses which speak of the Exodus] it is written: “I brought you out,” while here it is written “I brought you up.” The school of R. Yishmo’el taught: If I had only brought Israel up from Egypt only that they refrain from becoming unclean with creeping things as [do] the other nations — it would have been sufficient. And this is their advantage over others — this [explains] the expression of “bringing up.” 
  
  Verse 46
  
  
  
  Verse 47
  
  To distinguish. Not only to recite [these teachings], but <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>you must know and recognize and become proficient in them. 
  Between the unclean and the clean. Does one need to pronounce the difference between <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a donkey and a cow — are they not already explicit? Rather, [this refers] to [the difference] between that which is unclean to you and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that which is clean to you — between [an animal] whose wind-pipe has been cut through half-way <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and when the greater part of has been cut through. 
  And between living creatures which may be eaten. Need one pronounce the difference between a stag and a wild ass? Are they not explicit? Rather, [to distinguish] between [those] in which there have arisen <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>characteristics [which render the animal] forbidden (טְרֵפָה), [but] it is kosher, and [those] in which there have arisen <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>characteristics [which render the animal] forbidden (טְרֵפָה), and it is [indeed] not kosher. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  When a woman conceives. R. Simlai said: Just as the creation of mankind [came only] after [that of] every animal, beast and bird <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the Work of Creation, so too his teaching is explained [only] after the teaching [regarding] animals, beasts and birds. 
  When [she] conceives. [This comes] to include even [when the embryo] is born <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>mushy — [that is, as though] it was crushed and became <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as semen — its mother [is ritually] unclean as if it were childbirth. 
  As the days of her menstrual flow shall she be unclean. According to the order of all impurity <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>mentioned in regard to a menstruant woman, so is she made impure by the impurity of childbirth — even if the womb opens without [any visible] blood. 
  Flow, an expression of something <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which flows from her body. Another interpretation: An expression of illness and malady, for a woman does not see blood without becoming ill, and her head and limbs [feel] heavy. 
  
  Verse 3
  
  
  
  Verse 4
  
  She will remain. תֵּשֵׁב is nothing more than an expression of “remaining” as [for example] “You remained in Kadesh,” “He settled in the Plains of Mamrei.” 
  that the blood is ritually pure, [implying] that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even if she sees [blood], she is [ritually] pure. 
  that the blood is ritually pure, without a מַפִּיק הֵא, and [so this word] is a noun, equivalent to טהַר . 
  The days of her purity. [The word טָהֳרָהּ has a] מַפִּיק הֵא, [meaning:] “the days of <i>her</i> purity.” 
  She shall not touch. A warning <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to one who eats, etc. as it was taught in [Maseches] Yevomos. 
  Anything holy. [The word “anything” comes] to include <i>terumoh</i>, for this one is [considered] as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who has immersed [in a מִקְוֶה, but whose purification is concluded only] after a long day. [That is,] she immersed at the end of seven [days], but her “sun” of purification does not set until sunset of the fortieth day; then she brings her purification atonement the next day. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  He will bring it. This teaches you that [the omission of] only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one of them prevents her from eating holy food, and what is that? That is the sin-offering, as it is said, “and the <i>kohein</i> will atone for her and she will be cleansed” — [the one] which comes to atone — [it is] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on it that the purification depends. 
  And she will be cleansed. Therefore, [we learn] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that until now she is considered unclean. 
  
  Verse 8
  
  One as a burnt-offering and one as a sin-offering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse placed it first only for [the purpose of] reading [the Torah scroll], but as to [the order of] offering [the sacrifices], the sin-offering precedes the burnt-offering; so have we learned in [Maseches] Zevochim, in the chapter “Kol Hatodir.” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  A spot of intense whiteness or an off-white spot, etc. These are the names of the skin-eruptions, [each] whiter than the other. 
  A snow-white spot. Bright spots, <i>taie</i> in Old French, and so [too the word בָּהִיר in the verse] “bright in the heavens.” 
  To Aharon, etc. It is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a Scriptural decree, that [the declaration] of the impurity of skin-eruptions and their purification is only by authority of a <i>kohein</i>. 
  
  Verse 3
  
  and [if] the hair in the skin-eruption has turned white. At first black, it turned to white <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>within the skin-eruption; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the mininum [amount of] hair is two [individual hairs]. 
  Deeper than the skin of his body. Every [mark of] white appearance [seems] deeper [than the surrounding skin], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as the appearance [of anything lit by] the sun is deeper than the shadow. 
  And declare him to be unclean. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He must say to him: You are unclean,” for a white hair is a sign of uncleanness. [This is] a Scriptural decree. 
  
  Verse 4
  
  And it does not appear deeper than the skin. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I do not know its [proper] interpretation.
  Shall confine. He confines him to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one house, and he may not be seen until the end of the week, [at which point] the signs will prove [his status]. 
  
  Verse 5
  
  Its hue. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Its appearance and original size.
  And confine him . . . a second time. Thus, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if it spread during the first week [of confinement], he is definitely impure. 
  
  Verse 6
  
  Became dimmer. Became dimmer than its [original] appearance; thus if its appearance remained unchanged <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or it spread, he is [ritually] impure. 
  It is [merely] a white discoloration. [מִסְפַּחַת is] the name of a [ritually] clean skin eruption.
  He shall wash his garments and he will be cleansed. Since he required confinement [at one time], he is considered unclean [in some sense], and requires immersion [in a מִקְוֶה]. 
  
  Verse 7
  
  
  
  Verse 8
  
  The kohein shall declare him unclean. And from [the time] he declared him unclean, he is definitely [unclean], and requires birds and shaving <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and a sacrifice as mentioned in the <i>parashoh</i> of “ זאת תִּהְיֶה .” 
  It is tzora’as — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this white discoloration.
  Tzora’as. [This noun] is of feminine gender, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i> נֶגַּע [= “skin eruption, mark”] is masculine. 
  
  Verse 9
  
  
  
  Verse 10
  
  Or healthy. <i>Sainement</i> in Old French — part of the whiteness within the intensely white spot [turned] to the appearance of flesh. This too is a sign of uncleanness — white hair without healthy [flesh], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as well as healthy [flesh] without white hair; and even though healthy [flesh] is mentioned only regarding an intensely white spot, also in regard to all the appearances and their secondary types <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it is a sign of uncleanness. 
  
  Verse 11
  
  It is an old tzora’as. [There is] old wound under the healthy [flesh], and this spot appears healthy above [the wound], [but] beneath it is filled with pus — so that you should not say, “Since <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it has produced healthy [flesh], I will declare it clean.” 
  
  Verse 12
  
  From his head <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of a man until his feet.
  To the extent that the kohein can see, excluding a <i>kohein</i> who has become short-sighted. 
  
  Verse 13
  
  
  
  Verse 14
  
  On the day healthy flesh appears on him. If healthy [flesh] has sprung up in it — but it has already been explained that healthy [flesh] is a sign of uncleanness! Rather, [this refers] to a skin-eruption which [appeared] in one of the twenty-four tips of limbs which do not become unclean because of [the sign of] healthy flesh — because the skin eruption cannot be seen all at once, since [the limbs] slope on either side. The tip of the limb [subsequently] changed and the sloping side became exposed through fat, as for example it became healthy and broadened, [so that] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>healthy [flesh] could be seen — the verse teaches us that it becomes unclean. 
  On the day. What does the verse teach us: “And on the day”? To teach us that there is a day on which you examine it, and there is a day on which you do not examine it. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>From here they [the Sages] said: A bridegroom is given all seven days of festivity, for him, his robe, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>his garments, and his house, and so too <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>during a festival, he is given all the days of the festival. 
  
  Verse 15
  
  It is tzora’as — that flesh. בָּשָׂר, [flesh], is masculine. 
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  An inflammation. An expression of being heated, for the flesh has become inflamed with an injury which came to him <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because of a wound, [and] not by fire.
   That has healed. [That is,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the inflammation has healed, and in its place another skin eruption has appeared. 
  
  Verse 19
  
  Or a snow-white spot tinged with red. That [is], the skin eruption is not plain white, but variegated and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>intermingled with two colors — white and red. 
  
  Verse 20
  
  Its appearance is lower [than the skin]. Not that its substance is lower, but because of its whiteness it appears low and deep, as the appearance [of anything illuminated by] the sun [seems] deeper than shadow. 
  
  Verse 21
  
  
  
  Verse 22
  
  It is a skin eruption — this [spot of] intense whiteness or snow-white [spot].
  
  Verse 23
  
  In its place, [that is, not literally, “beneath it,” but] in its place. 
  A scar of the inflammation. As its Targum: “the impression of the inflammation,” it is only an impression of the inflammation which is seen in the flesh. Any scar is an expression of wrinkling of the skin which becomes wrinkled because of inflammation, as [in the verse]: “and every face shall become shrivelled.” <i>Retrecir</i> in Old French. 
  Scar. <i>Retrecissement</i> in Old French.
  
  Verse 24
  
  Healthy flesh of the burnt part. <i>Sainement</i> [in Old French]. When the burnt part healed, it became a variegated snow-white spot or plain white. The signs of a burnt spot and the signs of an inflammation are the same; why [then] did the Torah separate them? To tell you that they cannot be combined one with the other. [If] inflammation [the size of] half a half-bean develops, and half a half-bean of burnt spot, they may not be judged as a [whole] half-bean. 
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  On the head or in the beard. The verse comes to distinguish between a skin-eruption in a hairy part [of the body] and a skin-eruption on a fleshy [part of the body]; for the sign of [impurity] of one is a white hair, and the sign of [impurity] of the other is a golden hair. 
  
  Verse 30
  
  There is a golden hair in it. [That is,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the black hair in it turned golden. 
  It is a nesek, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>such is the name of a skin eruption in a hairy part [of the body]. 
  
  Verse 31
  
  And there is no black hair in it. Thus, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if there was a black hair in it, he is [ritually] clean and there is no need for confinement, for the black hair is a sign of purity in regard to <i>nesokim</i>, as it is said, “And a black hair grew in it, [the <i>nesek</i> is healed, he is clean].” 
  
  Verse 32
  
  And behold, it did not spread, etc. Thus, if it spread <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or there was in it a golden hair, it is unclean. 
  
  Verse 33
  
  He shall be shaved around the <i>nesek</i>.
  but he shall not shave the nesek. He leaves two hairs next to it all around, in order that its spread should be recognizable, for if it spreads, it will pass the hairs and enter the shaven [part of the skin]. 
  
  Verse 34
  
  
  
  Verse 35
  
  After he is pronounced clean. [I know] only if it spreads after [his] release [that he is unclean], from where [do I know that this applies] even at the end of the first week or the end of the second week? The verse says: “if it certainly spreads.” 
  
  Verse 36
  
  
  
  Verse 37
  
  And black hair. From where [do we know] that even green or red [is a sign of purity], since it [= the color of the hair] is not gold? The verse says: “<i>and</i> hair.” The expression <i>tzohov</i> [refers to anything] resembling the appearance of gold. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i><i>Tzohov</i> [is] like <i>zohov</i>, <i>orpale</i> in Old French. 
  He is clean, and the kohein shall declare him clean. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Thus, an unclean [person] whom the <i>kohein</i> declares clean is not clean. 
  
  Verse 38
  
  white spots, spots. 
  
  Verse 39
  
  Dim white spots, where their whiteness is not strong, but pale. 
  Scurf. Like whiteness which is seen in the flesh of a red-complexioned man, who is called <i>rouge</i> [in Old French], between his freckles — this is called “scurf,” like a like a man who is covered with freckles, where between each freckle the flesh glows with a strong white hue. 
  
  Verse 40
  
  He is [merely] bald; he is clean. He is clean of the uncleanness of <i>nesek</i>, for he is not judged by the signs of head and beard, which [apply] to a hairy part [of the body], but rather by the signs of a skin eruption of the flesh — (white hair), healthy [flesh], and spreading. 
  
  Verse 41
  
  If on the front of his head. From the slope of his skull toward his face is called <i>gabachas</i> — even the temples on either side are included. From the slope of his skull toward his back is called <i>karachas</i>.
  
  Verse 42
  
  A white skin eruption, tinged with red — variegated. From where [do we know the rule regarding] other appearances? The verse says: “skin eruption. As the appearance of <i>tzora’as</i> of the skin of the flesh.” Like the appearance of the <i>tzora’as</i> which is mentioned in the <i>parashoh</i> of “the skin of the flesh” — “When a person will have, in the skin of his flesh,” and what is said there? That he becomes unclean with four [types of] appearances, and is judged with [confinement of a maximum] of two weeks. It is not like the appearance of <i>tzora’as</i> mentioned in [regard] to inflammations and burnt parts, where he is judged with [confinement] of one week. It is also not like the appearance of <i>nesokin</i> in the hairy parts [of the head], which do not cause uncleaness by four [types of] appearance: a spot of intense whiteness and its second, a snow-white spot and its second. 
  
  Verse 43
  
  
  
  Verse 44
  
  His skin eruption is on his head. I [know the following laws] only of <i>nesokin</i>; from where [do I know] to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>other afflicted persons? The verse says: “He must surely declare him unclean” — to include all of them. Regarding all of them it says: “His clothes shall have a tear in them, [his hair shall grow long, etc.”] 
  
  Verse 45
  
  Have a tear in them, torn. 
  Be grown long. Hair grown long.
  And he must cover his head down to his upper lips, like a mourner. 
  Upper lip, the hair of the lips, <i>grenon</i> in Old French. 
  And “Unclean, unclean” shall he call out. He must announce that he is unclean <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[so that people] will keep away from him. 
  
  Verse 46
  
  He shall dwell alone — that other unclean persons shall not dwell with him. Our Rabbis said: Why is he different from other unclean persons to dwell alone? Since <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by his slanderous tongue, he separated man from his wife, and a man from his fellow Jew, so he too will be separated. 
  Beyond the encampment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Beyond the three encampments.
  
  Verse 47
  
  
  
  Verse 48
  
  In a linen garment and a woolen garment. Of linen <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or of wool.
  Or with leather — this [refers to] leather with which no work was done.
  Or in any object made of leather — this [refers to] a leather with which work was done.
  
  Verse 49
  
  Green, deep green. 
  Red, deep red. 
  
  Verse 50
  
  
  
  Verse 51
  
  A prickly tzora’as. As in the expression, “a <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>prickly brier,” <i>poignant</i> in Old French. And its midrashic intepretation: Give him a curse (מְאֵרָה) that he may not benefit therefrom. 
  
  Verse 52
  
  Be it in wool or in linen. Of wool or of linen — this is its plain meaning. And its midrashic interpretation: Perhaps he should bring fleeces <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>of wool or stalks of flax and burn them with it? The verse says: “<i>It</i> shall be burned in fire” — it does not need anything else with it. If so, why does the verse say: “be it in wool or in linen”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>To exclude [from burning] the borders in it made from another material. The word אוּמְרִיּוֹת is an expression of “edge,” like אִימְרָא, “border.” 
  
  Verse 53
  
  
  
  Verse 54
  
  The article having the eruption. Perhaps [washing is required] of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the place of the eruption alone? The verse says: “the <i>article</i> having the eruption” — perhaps [then] the entire garment requires washing? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse says: “the eruption.” How is this possible? He should wash some of the garment along with it.
  
  Verse 55
  
  After it was washed, a passive construction. 
  The eruption did not change its hue. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>It did not fade from its [original] color.
  And the eruption did not spread. We understand that if it did not turn [color] and did not spread, it is unclean — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>all the more so if it did not turn [color] but spread. [But if] it turned [color] but did not spread, I do not know <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>what should be done with it. [Therefore] the verse says: “He shall confine the eruption” — in any case, so the words of R. Yehudah. But the Sages say, etc., as it is in Toras Kohanim. I make mention of this here [in order] to explain th[is] verse properly. 
  It is a deep mark. An expression [denoting] a pit, as [in the verse] “in one of the pits,” that is to say, it is deep, an eruption whose appeared is sunken. 
  Be it in a worn garment or be it in a new garment. As its Targum, “in its worn state or in its new state.” 
  In a worn, worn, old. And [these expressions are used] for the midrashic interpretation which requires a גְזֵרָה שָׁוָה . How do we know that if [the eruption’s] spreading over [the entire garment] [is considered a sign] of cleanness for garments? קָרַחַת and גַבַּחַת is said in [regard] to a person, and קָרַחַת and גַבַּחַת is said in [regard] to a garments, just as in the former case [if] it spread throughout all of it it is clean, so here [if] it spread throughout all of it, it is clean. Therefore, the verse seized on the expression of קָרַחַת and גַבַּחַת . Regarding the matter of its Targum[ic interpretation] this is its [plain] meaning: קַרַחַת is an expression [denoting] “old” and גַבַּחַת is an expression [denoting] “new,” as though it were written “at its end or at its beginning.” Because קָּרַחַת is an expression [denoting] the back, and גַּבַּחַת is an expression [denoting] the front, as it is written: “and if on the front [of his head],” and the קָּרַחַת [refers to] anything which slopes down and descends from the skull and to the back. So it is explained in Toras Kohanim. 
  
  Verse 56
  
  He shall tear it. He shall tear the place of the eruption from the garment <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and burn it.
  
  Verse 57
  
  It is a recurrent outbreak. Something which returns and erupts.
  You shall burn it in fire — the whole garment.
  
  Verse 58
  
  The eruption disappears from them, if when they wash it at first, by order of the <i>kohein,</i> the eruption disappears from it entirely. 
  It shall be washed a second time. An expression of immersion [in a <i>mikveh</i>]; the Targum[ic expression] of “washing” in this section is an expression of whitening. “and it shall be whitened” — except for this [case], where it [refers] not to whitening but to immersion. Therefore its Targum is “and it shall be dipped.” So too all clothes washing — which [really refer to] immersion are translated [into Aramaic] as “and it shall be dipped.” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  This shall be the law etc. This teaches <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that we do not proclaim him pure at night.
  
  Verse 3
  
  Beyond the encampment. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Beyond the three camps from which he had been sent out during the days of his definite impurity.
  
  Verse 4
  
  Live, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding a טְרֵפָה . 
  Pure (Kosher), excluding an unclean [= unkosher] bird. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Because [these] eruptions come [for the sin] of <i>lashon hara’</i>, which is an action [involving] chattering, therefore necessary for [the <i>metzoro’</i>s] purification are the birds which chatter endlessly with twittering sounds. 
  Cedarwood. [Wood of a tall tree was selected] because these eruptions come [as punishment] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for haughtiness of spirit.
  Crimson thread and hyssop. What is his cure that he may be healed? He should lower himself from his arrogance like a worm and like a hyssop.
  Cedarwood. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A stick of cedarwood.
  Crimson thread, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a strip of wool dyed crimson. 
  
  Verse 5
  
  Over running water. He <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>first places [the water] in a vessel, in order that the blood of the bird be recognizable in it, and how much is that? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>A fourth [of a <i>log</i>]. 
  
  Verse 6
  
  [As for] the living bird, he shall take it. This teaches <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he does not tie it with them; rather, he separates it by itself. But the wood and hyssop <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>are wrapped together in the [crimson] strip, as it is said: “and the cedarwood and the crimson wool and the hyssop” — one “taking” for the three of them. Perhaps, just as [the bird] is not included in the [requirement] of tying together, so [too] it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>is not included in the [requirement] of dipping? The verse says, “and he shall dip them and the live bird” [here] it returned the bird to the category of dipping. 
  
  Verse 7
  
  
  
  Verse 8
  
  He must remain outside of his tent. This teaches <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he is forbidden marital relations.
  
  Verse 9
  
  All his hair, etc. [This list comprises] a general statement, [followed by] particulars, and [again] a general statement, to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>every place in which there is a collection of hair [which] is visible. 
  
  Verse 10
  
  One ewe, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for a sin-offering. 
  And three tenths [ephah], for the drink-offerings of these three sheep, for the sin-offering and guilt-offering of the <i>metzoro</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>require drink-offerings. 
  And one log of oil to sprinkle on him seven [times], and to put [oil] from it on the middle ridge of his ear <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and for placing on his thumbs. 
  
  Verse 11
  
  Before Adonoy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>At the Nicanor Gate, and not in the [outer] court itself, for he is lacking atonement. 
  
  Verse 12
  
  And bring it as a guilt-offering. He shall bring it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>into the [outer] court, for the sake of a guilt-offering. And he shall wave. Because it requires waving [while it is still] alive.
  And he shall wave them — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the guilt-offering and the <i>log</i>.
  
  Verse 13
  
  In the place where he slaughters, etc., on the side of the altar, in the north, and why does the verse say [this]? Is it not said in the teaching of the [law of] the guilt-offering, in the <i>parashoh</i> of Tzav es Aharon, that a guilt-offering must be slaughtered on the north [side]? [This rule is repeated] because this [guilt-offering] has departed from the general rule of guilt-offerings, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to be subject to being placed [at the Gate of Nicanor]. Perhaps its slaughtering should be in the spot that it is placed? Therefore it says, “and he shall slaughter [it] in the place in which he slaughters [the sin-offering and the burnt-offering],” etc. 
  For, just as the sin offering, for like all the sin-offerings is this guilt-offering, it belongs to the <i>kohein</i>, regarding all the services which depend on the <i>kohein</i> this guilt-offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>has been made similar to the sin-offering, [so] that you not say that since its blood has departed from the general rule of other guilt-offerings — to be placed on the middle ridge [of the ear] and the thumbs, it does not require placing of the blood and entrails on the altar. Therefore it is said, “For just as the sin offering is the guilt offering, it belongs to the <i>kohein</i>.” Perhaps its blood must be placed <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>above [the red line on the altar], as [is the case with] a sin-offering? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse says, etc., as in Toras Kohanim. 
  
  Verse 14
  
  Middle ridge, the middle wall of the ear, but [the word] תְּנוּךְ is unknown to me, while the interpreters call it <i>tendron</i>. 
  Thumb, [i.e.,] thumb. 
  
  Verse 15
  
  
  
  Verse 16
  
  Before Adonoy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Toward [= in the direction of] the Holy of Holies.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  And the meal-offering. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The meal offering [accompanying] the drink-offering that accompanies an animal [sacrifice].
  
  Verse 21
  
  One tenth (ephah) fine flour, for this lamb, which is a [single] one, he must bring <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one tenth as its drink-offering. 
  And a log of oil to place [some] of it on the thumbs. [However,] the [quantity of required] oil [used] for the drink-offerings of the meal-offering <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the verse did not have to specify. 
  
  Verse 22
  
  
  
  Verse 23
  
  On the eighth day of his purification, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the eighth day from when the birds [were brought] and the sprinkling of the cedarwood and the hyssop and the crimson wool. 
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  On the place of the blood of the guilt-offering — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even if it had been cleaned of the blood. [This] teaches that the blood does not cause [purification], but [rather] the <i>place</i> causes [purification]. 
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  I shall put the eruption of tzora’as. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is a announcement to them that eruptions will come upon them because the Amorites hid treasures of gold in the walls of their houses throughout the forty years that the Israelites were in the desert, and by means of the eruption [the Israelite] tears down the house and finds them. 
  
  Verse 35
  
  Something like an eruption has appeared to me in the house. Even if he is a learned man and knows that it is certainly an eruption, he should not decide the matter absolutely to say: “An eruption appeared to me,” but <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“something like an eruption appeared to me.” 
  
  Verse 36
  
  Before the kohein will come, etc. As long as the <i>kohein</i> has not yet concerned himself with it, there is no law of uncleanness here. 
  So everthing in the house shall not become impure. For if [the owner] does not empty it, and the <i>kohein</i> comes <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and sees the eruption, it is necessary to confine [the house] and everything within it will become unclean. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And with what was the Torah concerned [that it not become unclean]? If regarding vessels that are purified by immersion, let him immerse them and let them become pure; if regarding food and drink, let him eat them when he himself is unclean; thus, the Torah was concerned only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with earthenware vessels, which cannot be purified in a מִקְוֶה . 
  
  Verse 37
  
  Impressions, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>sunken in appearance. 
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  And they shall remove the stones. According to its Targum: “they shall remove” — he shall carry them away, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as [in the expression], “and she shall remove his shoe,” an expression [denoting] removal. 
  To an impure place, a place in which pure things are not handled. The verse teaches you that these stones cause uncleanness to their place <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>while they are still there. 
  
  Verse 41
  
  He shall scrape. <i>Rogner</i> in Old French, and in Mishnaic Hebrew, it occurs many times. 
  The inside, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from within. 
  All around, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>around the eruption. In Toras Kohanim this is midrashically interpreted in this way; that he should scrape the plaster which is around the stones [which have] the eruption. 
  They scraped. An expression of “borders,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>wherein they scraped [around] the borders of the eruption all around. 
  
  Verse 42
  
  
  
  Verse 43
  
  Was scraped. [This grammatical form] is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an expression of something having been done, and so [too] הִטּוֹחַ “having been plastered,” but [the phrase] חִלֵּץ אֶת הָאֲבָנִים, [“he removed the stones,”] refers to the man who removed them, and [the verb] is in the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>intense conjugation, as <i>kippeir</i>, [“he atoned”], <i>dibbeir</i>, [“he spoke”]. 
  And if the eruption returns, etc. Perhaps [if] it returns on that same day it should become unclean? The verse says, “the <i>kohein</i> shall return,” “and if it returns” — just as “returning” mentioned below [refers to a time] at the end of a week [of confinement], so “returning” mentioned here [refers to a time] at the end of a week [of confinement]. 
  
  Verse 44
  
  The kohein shall come and see, and behold, the eruption has spread in the house. Perhaps [an eruption] which returns is not unclean unless it spreads? צָרַעַת מַמְאֶרֶת [“a prickly <i>tzora’as</i>“] is said regarding houses, and צָרַעַת מַמְאֶרֶת is said regarding garments, just as below [the verse] declared impure [an eruption] which returns even though it did not spread, so here it declared unclean an [eruption] which returns, even though it did not spread. If so, why does the verse say, “and behold, it spread”? This is not the place of this verse, but “and he shall dismantle the house” should have been written after <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“and if the eruption returns.” “And [the <i>kohein</i> shall come] and see,” and behold the eruption has spread” therefore comes to teach only regarding an eruption which remains unchanged in his sight during the first week, and he comes at the end of the second week <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and finds that it spread. For previously the Torah did not explain anything regarding if the eruption remained [unchanged] in his sight during the first week — and it teaches you here in regard to this spreading, that it speaks only regarding [an eruption] which remained unchanged during the first and spread during the second. What should he do with it? Perhaps he dismantles it, as [laid down by the verse] adjacent to it: “and he shall dismantle the house”? The verse says: “and the <i>kohein</i> shall return,” “and the <i>kohein</i> shall come.” We learn “coming” from “returning,” just as [in] “returning” he removes [the affected stones] and scrapes and plasters and gives it another week, so [in regard to] “coming” he removes [the affected stones] and scrapes and plasters and gives it another week — if it returns he dismantles; if it does not return, [the house] is [ritually] pure. And from where [do we know] that if it remained [unchanged] during this [week] and that [week], he removes [the affected stones] and scrapes and plasters <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and gives it a week? The verse says, (“he shall come”) “and if he shall come and see.” In [regard to] what is the verse speaking? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If regarding [a case] where [the eruption] spread during the first [week], it was already mentioned. If regarding [a case] where [the eruption] spread during the second [week], it was already mentioned. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Thus, (“he shall come”) “and if he shall come” must deal with [a case] in which [the <i>kohein</i>] came at the end of the first week, and came at the end of the second week, and saw, and behold! It had not spread. What does he do in the case of this unchanged [eruption]? Perhaps he should just leave, as it is said here, “and he shall declare the house pure”? The verse says, “for the eruption has healed” — I have declared clean only that which is [totally] healed. What shall he do with it? “Coming” is mentioned above and “coming” is mentioned below; just as the one above he removes [the affected stones], scrapes, plasters and gives it another week — for he learns [a גְזֵרָה שָׁוָה]: “This is ’returning,’ this is ‘coming’” — so [too] regarding the [case] below, etc. as it is in Toras Kohanim. In conclusion, dismantling [is carried out] only with an eruption which returns after removal [of the affected stones], scraping and replastering, and the [eruption] which returns does not require “spreading.” The order of verses is as such: “And if it returns” “he shall dismantle,” “whoever will come inside the house,” “whoever will eat inside the house,” “the <i>kohein</i> shall come and see, and behold! It has spread,” and the verse speaks of [an eruption] which remains [unchanged] during the first [week], that he gives it a second week of confinement, and at the end of the second week of its confinement, [the <i>kohein</i>] comes and sees that it spread. What shall he do to it? He removes [the affected stones], scrapes, replasters and gives it a week. [If] it returns, he dismantles [the house]; [if] it does not return, it requires [purification with] birds, for, [cases of] eruptions [do not last] longer than three weeks. 
  
  Verse 45
  
  
  
  Verse 46
  
  All the days of its confinement. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[But] not the days in which he scraped its eruption. Perhaps I exclude the [house which has been] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>declared [unclean] which has had its eruption scraped? The verse says: “any of the days.”
  Shall be impure until the evening. [This] teaches <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that it does not cause impurity to clothes. Perhaps [this refers to a case where] he waited [even as short at space of time] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as that in which one might eat half a loaf? The verse says: “Whoever will eat inside the house shall wash his garments.” I [know this] only of one who eats, from where [do I know this of] one who lies down? The verse says: “Whoever will lie down.” I [know] only this of one who eats and lies down, one who does not eat or lie down — from where do we know [that he is unclean]? The verse says, “he must wash. . .he must wash” — [this] includes [such a case]. If so, why are “one who eats” and “one who lies down” stated? So as to give the measure [of time for impurity to occur] for one who lies down — [the space of time] in which one might eat half a loaf. 
  
  Verse 47
  
  
  
  Verse 48
  
  And if shall come at the end of the second week.
  And see, and behold! The eruption did not spread. This verse comes to teach [us the rule regarding a case] in which [the eruption] is [unchanged] in his sight during the first [week] and during the second [week]; what shall he do to it? Perhaps he should declare it clean, as the plain sense of the verse [indicates]: “and the <i>kohein</i> should declare the house pure”? The verse says: “for the eruption has healed” — I have declared clean only that which is [totally] healed, And considered healed is only when a house has been scraped and plastered and [in which] the eruption did not return. But this [house] requires removal of the [affected stones], scraping, replastering, and a third week. And so is the verse interpreted midrashically: “And if he comes during the second [week] and sees, behold! It did not spread” — he must plaster it, and there can be no plastering without removal [of stones] and scraping — “and after plastering the house, the <i>kohein</i> declares the house clean” — if [the eruption] does not recur at the end of the [third] week. Since the eruption has healed, [but] if it returns, [the verse] has already explained [that] a returning [eruption] requires [the house] be dismantled.
  
  Verse 49
  
  
  
  Verse 50
  
  
  
  Verse 51
  
  
  
  Verse 52
  
  
  
  Verse 53
  
  
  
  Verse 54
  
  
  
  Verse 55
  
  
  
  Verse 56
  
  
  
  Verse 57
  
  To teach [the law] of the day of becoming impure. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>What day he is to declare [the house] pure and what day he is to declare [the house] impure.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Should [discharge] flow. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps [a discharge] flowing from anywhere should be impure? The verse says, “from <i>his</i> flesh” — and not all his flesh. After the verse distinguished between flesh and flesh, I may argue: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[The Torah] declared a male with a discharge unclean and a female with a discharge unclean; just as a female with a discharge [has a flow] from a place from which she becomes unclean with a less severe impurity — נִדָּה, [from that same place] she becomes unclean with a severe impurity — זִיבָה — so [too] regarding a male with a discharge: from the place from which he becomes unclean <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with a less severe impurity — קֶרִי, he becomes unclean with a severe impurity — זִיבָה . 
  His discharge, he is impure. [This] teaches in regard to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a drop [of discharge] that it causes impurity. [This] discharge resembles water of dough made of barley, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and dissolved, and similar <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to the white of an egg which is crushed; semen is thick, like the white of an egg that is not crushed. 
  
  Verse 3
  
  [His flesh] drips. An expression [denoting] spittle — which drips from his flesh.
  [With] his discharge, like spittle, it issues [in a] clear [form]. Or [his flesh] be stopped up, because [the discharge] issues [in a] thick [form], and closes up the opening of the membrum, and his flesh is closed up by the drop of his discharge — this is its plain meaning. And its midrashic interpretation: The first verse counts two sightings and calls him unclean, as it is said: “discharge [<i>zovo</i>] flows [<i>zov</i>] from the flesh — he is unclean;” and the second verse three sightings and called him unclean as it is said “his uncleanness is in his discharge [בְּזוֹבוֹ], his flesh drips [with] his discharge [זוֹבוֹ], or his flesh is clogged with his discharge [מִזּוֹבוֹ]; it is his uncleanness.” How is this possible? Two [sightings] for uncleanness, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and the third requires him [to bring] a sacrifice. 
  
  Verse 4
  
  Every bed [= anything that is used specifically for sleeping], that which is fit for laying down on. Perhaps [this applies] even to [something used] specifically for another activity? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse says: “upon which he lies” — “which he lay [down on]” is not said, but upon “which he [customarily] lies” — something specifically [and] always [employed] for this. [This] excludes [an object] of which [workmen] say: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“Get up so that we can do our work!” 
  [On] which he sits. “[On which] he sat” is not said, but “on which he [customarily] sits,” something specifically [and] always [employed] for this. 
  
  Verse 5
  
  A person who touches his bed. [This] teaches [that] [sitting on] a bed [causes] a more severe [uncleanness] than [that transmitted] by touch, for this becomes a primary source, to cause uncleanness to people [who in turn] cause uncleanness to the clothes [they are wearing]. But touching which [does not involve] a bed is only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a secondary source of uncleanness, and only causes uncleanness to food and drink. 
  
  Verse 6
  
  Whoever sits on a vessel, even if he did not touch [it], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even if ten vessels [lie] one on another, all cause impurity by means of “sitting,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and so [too] in regard to a bed. 
  
  Verse 7
  
  
  
  Verse 8
  
  If the zov spits on a ritually clean person, and [the spittle] touches him or he carries it, [he becomes unclean], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because spittle causes uncleanness by means of carrying. 
  
  Verse 9
  
  Anything that is used for riding, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even if he had not sat on it [when riding], for example the hold on the saddle which is called <i>arcon</i>, becomes impure by means of “riding.” [Likewise,] the saddle, which is called <i>alves</i> is unclean as being something to sit upon. 
  
  Verse 10
  
  Anyone who touches anything which is beneath him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[beneath] the <i>zov</i>. [This] comes to teach [us] regarding a saddle that one who touches it is unclean, [but] does not require washing clothes, and this is a severity of a bed over a saddle. 
  Whoever carries them — [who carries] anything mentioned in regard to the matter of a <i>zov</i>, his discharge, his spit, his semen, his urine, his “sitting” and his “riding” — carrying them causes uncleanness to people, [who in turn] cause uncleanness to clothes [they are wearing]. 
  
  Verse 11
  
  And his hands were not rinsed in water. As long <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as he did not immerse [to cleanse himself] from his uncleanness, and even if his discharge ceased and he counted seven [clean days] and he is [still] lacking immersion — he causes uncleanness in all his [ways] of uncleanness. And the reason the verse expressed [the idea] of the immersion of the body of the <i>zov</i> with the phrase “washing of the hands” — is to teach you that [a person’s] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>hidden parts do not need to have water touch them, but [only] the exposed parts of the person’s body, such as the hands. 
  
  Verse 12
  
  And an earthenware vessel that [the zov] will touch. Perhaps [it is unclean] even if he touches it from the outside, etc. as it is stated in Toras Kohanim until [the words]: “what [type] of touch is as though [he touched] all of it? Say: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this is [when one] causes it to move.” 
  
  Verse 13
  
  And when he (a zov) becomes ritually clean — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>when he stops [seeing a discharge].
  Seven days for his purification. Seven days clean of the uncleanness of <i>zivoh</i>, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he not see a discharge, and all of them consecutive. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  They shall bathe in water. This is a royal decree that a woman should become unclean as a result of marital relations. The reason [for her uncleanness] is not because of the touch of semen, for it is considered <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>contact with one’s inner parts [and is not considered a touch which transmits impurity]. 
  
  Verse 19
  
  When a woman has a discharge. Perhaps [this refers to a discharge] from one of her organs? The verse says: “And she exposed the source of her blood,” [which implies] that only [that] blood causes uncleanness which comes from the womb. 
  The discharge will be blood in her body. Her discharge is called a “discharge” to cause impurity only when it is red.
  In her menstrual impurity. As [the verse] “and they shall drive him out of the world.” [This implies] that she is driven out of contact with everyone.
  She shall be in her menstrual impurity. Even if she <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>only saw one sighting.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  If he is on the bed. One who lies or sits on her bed or on her seat, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even if he did not touch her, he too, is under the rule of the uncleanness mentioned in the verse above, which requires the washing of clothes. 
  On the vessel — to include a saddle.
  When he touches it. This speaks only of a saddle, which was included [midrashically] from [by the phrase] “on the vessel.” 
  When he touches it, he is unclean. But is not required to wash his clothes, for touching a saddle does not cause a person to make his clothes unclean. 
  
  Verse 24
  
  Her menstrual impurity shall be on him. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps he will join her in her state — that [is,] if he has marital relations with her on the fifth day of her menstrual impurity he will only be unclean for [the remaining] three days, as she is? The verse says: “He will be unclean seven days.” Why does the verse say: “Her menstrual impurity will be on him”? Just as she causes impurity to people and earthenware vessels, so [too] he will cause impurity to people and earthenware vessels. 
  
  Verse 25
  
  Many days, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>three days. 
  Outside her menstrual cycle. After the passing of the <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>seven days of her menstrual uncleanness.
  Or if [the discharge] flows <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>these three days, 
  after her menstrual cycle — one day <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>after her menstrual cycle, she is a <i>zovoh</i>, and her status is determined by this section, not by the regulation of menstruation, for this one is required to count seven clean days and [bring a] sacrifice — while a menstruant woman is not required to count clean days, but will remain in her menstrual impurity for seven days, whether she sees [a discharge] or whether she does not see [a discharge within that time]. The [Rabbis] expounded in this section [the rule that] there are eleven days between the end of the menstrual period and the beginning of the [next] menstrual period, which if she sees [a discharge] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for three consecutive days during these eleven days she will become a <i>zovoh</i>. 
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  You shall separate. [The word] נְזִירָה [means] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>separation, and so [too the words as used in the verse] “they have separated themselves, [moving] backwards [away from God]. So [too] “the one separate from his brothers.” 
  And they will not die because of their impurity. Thus the “being cut off” (כָּרֵת) of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who causes impurity to the sanctuary is called “death.”
  
  Verse 32
  
  This is the law of the zov — one who has had one sighting — and what is his rule?
  And of him from whom semen issues — he is like one who has had an involuntary seminal emission (בַּעַל קֶרִי), [and] is unclean [until] evening. 
  
  Verse 33
  
  And for one who has a discharge, [that is,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who has had two sightings, and one who has had three sightings, whose rule is explained above. 
  
  
  
  
  
  Verse 1
  
  And Adonoy spoke to Moshe after the death of two sons of Aharon, etc. What does the verse say? Rabbi Eleazar ben Azariah made a parable: [This may be compared] to a sick patient whom a physician visited. He said to him: “Do not eat cold food and do not lie <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in a damp place.” A second [physician] came and said to him: “Do not eat cold food and do not lie in a damp place, [in order] that you not die in the [same] way so-and-so died. This [second one clearly] urged him on more than the first one. Therefore it is said, “after the death of two sons of Aharon.” 
  
  Verse 2
  
  Adonoy spoke to Moshe: Speak to your brother Aharon that he not come, that he not die in the [same] way his sons died. 
  That he not die. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For if he enters [without the proper ritual], he dies. 
  For in a cloud I shall appear on the Ark-cover. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>For I constantly appear there with My pillar of cloud; and because the revelation of My <i>Shechinah</i> is there, he should be careful not to accustom himself to enter — this is [the verse’s] plain meaning. And its midrashic meaning: He should not come <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>except with the cloud of incense on Yom Kippur. 
  
  Verse 3
  
  With this. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Its <i>gematria</i> is 410, a hint of the [time of standing] of the First Temple. 
  With this shall Aharon come, etc. And this too not at every time, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but [only] on Yom Kippur, as explained at the end of the section, “during the seventh month, on the tenth of the month.” 
  
  Verse 4
  
  Linen tunic, etc. [This] tell us that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he does not perform the Service within with the eight garments with which he performs the Service without, for, they have gold in them, for, a prosecuting attorney does not become a defense attorney, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but with four [garments] like an ordinary <i>kohein</i> — and all of these were of linen. 
  He shall don a sanctified — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that it should come from the Temple treasury.
  Place [on his head], as its Targum, “he shall lower on his head,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he shall place on his head, as [in the verse] “she placed his garment” — “and she placed.” 
  He shall bathe . . . in water. [The Service of] that day requires an immersion with his every change of clothing. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He would change his clothing five times [during the course of the day], from the Service within [the Holy of Holies] to the Service without [the Holy of Holies], and from [Service] without to within, and he would change from “golden garments” to “white garments,” and from white garments to golden garments. Each change required an immersion and two sanctifications of the hands and feet from the laver. 
  
  Verse 5
  
  
  
  Verse 6
  
  The sin-offering bullock which is his. That is what is mentioned above, and [this] teaches you here that it comes [= is purchased] from his [property], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and not from public [funds]. 
  And atone on his own behalf and on behalf of his household. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He confesses over it, his sins, and the sins of his household. 
  
  Verse 7
  
  
  
  Verse 8
  
  Aharon shall put lots on the two he-goats. He places <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one [goat] to his right and one to his left, and places his two hands into the urn [which holds the lots], and takes a lot in the right and its companion in the left; and he places these upon them — [the one] on which is written “to God” is for the Name [= God (<i>la-Shem</i>)], and [the one] on which is written “to Azazel” is sent to Azazel. 
  Azazel is a mountain, strong and hard, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a high cliff, as it is said “a land cut off,” cut off. 
  
  Verse 9
  
  And do (offer) it as a sin-offering. When he places the lot on it, he calls it a name, saying “for Adonoy <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a sin-offering.” 
  
  Verse 10
  
  Shall be placed alive, [The form <i>yo’omad</i>, “it shall be placed”] is like [the form] <i>yu’amad</i> — by others, and its Targum is, “it shall be made to stand when [it is still] alive.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Why does the verse say this? Because it is said, “to send it to Azazel,” and I do not know whether its sending is to [its] death or for life, therefore it is said, “it shall be placed alive” — it stands alive, until it is sent away; from there [I learn] that it is sent for death. 
  To achieve atonement with it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he shall confess over it, etc. as it is written, “and he shall confess over it.” 
  
  Verse 11
  
  And atone on his behalf, etc. A second confession for himself <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and his brother <i>kohanim</i>, for all of them are called “his household,” as it is said, “House of Aharon, bless Adonoy, etc. From here [we learn] the <i>kohanim</i> are atoned for by it, and all their atonement [affects only the sin of causing] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>impurity to the Temple and its holy things, as it is said, “and he will atone for [causing impurity to] the Sanctuary from the impurities [of Bnei Yisroel],” etc. 
  
  Verse 12
  
  From atop the altar — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the outer [one].
  Before Adonoy. From the side before the entrance [to the Sanctuary], and that is the western side. 
  Finely-ground. Why does the verse say “finely-ground”? [After all,] is not all the incense finely-ground, as it is said: “pulverize some of it finely-ground”? Rather, it must be the finest of the fine, for on the eve of Yom Kippur he would return it to the mortar. 
  
  Verse 13
  
  On the fire <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is within the incense-pan.
  That he not die, therefore, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if he did not do it properly, he is liable to death. 
  
  Verse 14
  
  He shall sprinkle with his finger, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one sprinkling is implied. 
  And before the Ark-cover he shall sprinkle seven. Thus once above and seven below.
  
  Verse 15
  
  That belongs to the people. That for which the bullock atones on behalf of the <i>kohanim</i>, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the goat atones on behalf of Israel, that is, the goat upon which the lot “for God” fell. 
  Just as he did with the bullock’s blood, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one above and seven below. 
  
  Verse 16
  
  From the impurities of Bnei Yisroel, for entering the Sanctuary <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in [a state of] impurity, [which] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>was not know to them afterwards, as it is said: for all their transgressions, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and a transgression is unintentional. 
  and from their rebellious sins, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even intentionally entering in [a state of] impurity. 
  He shall do likewise for the Tent of Meeting. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Just as he sprinkled [the blood] of the two of them within, once above and seven [times] below, so he sprinkles upon the Holy Curtain without from the [blood of the] two of them, once above and seven [times] below. 
  That dwells with them in the midst of their impurity. Even though they are [ritually] impure, the <i>Shechinah</i> is with them. 
  
  Verse 17
  
  
  
  Verse 18
  
  To the altar that is before Adonoy. This is the golden altar, which is before Adonoy in the Sanctuary [proper]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And why does scripture state: “and he shall go out?” Since he sprinkled the sprinklings on the Holy Curtain, standing inward from the altar [while] sprinkling, and during the placings [of blood] onto the altar he had to exit from the altar [area] outward, and begin with the northeast corner. 
  And atone on it. What is its atonement? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He shall take some of the bullock’s blood and some of the he-goat’s blood, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>mixed together, one within the other. 
  
  Verse 19
  
  He shall sprinkle on it from the blood. After he places the sprinklings [of blood] with his finger on its horns, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he sprinkles seven sprinklings on its top. 
  And purify it, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from what has passed. 
  And sanctify it, for the future. 
  
  Verse 20
  
  
  
  Verse 21
  
  Man [so] designated. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Who is prepared for this from the day before.
  
  Verse 22
  
  
  
  Verse 23
  
  Aharon will come into the Tent of Meeting. Our Rabbis said <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this is not the [proper] place of this verse, and gave a reason for their words, in Maseches Yomo. They said: This entire section is written in order, except for this entrance, which is after the offering of his burnt-offering and the burnt-offering of the people, the burning of the entrails of the bullock and he-goat, which were done in [the <i>Kohein Godol</i>’s] golden garments, [after which] he immerses and sanctifies, takes them off and puts on [his] white garments. Aharon will [then] come into the Tent of Meeting — in order to take out the spoon and incense-pan with which he had offered incense within the Holy of Holies.
  And remove the linen garments. After taking them out, he dons golden garments for [offering] the perpetual [burnt-offering] of the afternoon. And this is the order of the [Temple] Services: The morning perpetual offering in golden garments; the Service of the bullock and he-goat within, and the incense of the fire-pan in white garments; his ram and the people’s ram and part of the additional sacrifices in golden garments; the taking out of the spoon and fire-pan in white garments, and the rest of the additional sacrifices, the perpetual [burnt-]offering of the afternoon, and the incense offered in the Sanctuary proper upon the inner altar in golden garments. The order of the verses according to the Services is as such: “[The man] shall send the goat into the desert,” “he shall wash his body in water,” etc., “and go out and do his burnt-offering,” etc. “the fat of the sin-offering,” etc. and [then] the whole section until “and afterwards he shall come into the encampment,” and after that: “Aharon will [then] come.” 
  And place them there. [This] teaches that they require being <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>hidden away; he will not use those four [linen] garments for another Yom Kippur.
  
  Verse 24
  
  He shall wash his flesh, etc. Above we learned from “and he shall wash his body and don them,” that when he changes from golden garments to white garments he is required to immerse, (for in that immersion he had taken off the golden garments with which he had performed the Service of the daily morning [burnt-offering], and put on white garments for the Service of the Day) <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and here we have learned that when he changes from white garments to golden garments he is required to immerse. 
  In a sacred place, sanctified with the sanctity of the [Outer] Court, and it was <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the roof of the Parva House, and so [too] the four immersions which are obligatory for the Day, but the first [immersion] was <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in common [space]. 
  And don his garments, eight garments <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in which he performs the Service all the [other] days of the year. 
  He shall go out of the Sanctuary [proper] to the Court in which the Burnt-Offering Altar was located.
  And do (offer) his burnt-offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the ram for the burnt-offering mentioned above. 
  And the people’s burnt-offering, and one ram for the burnt-offering mentioned above, “and from the congregation of Bnei Yisroel,” etc. 
  
  Verse 25
  
  The fat of the sin-offering, the entrails of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the bullock and goat. 
  He shall burn on the altar, on the outer altar, for if the inner [were intended, is it not] written: “Do not bring upon it strange incense; neither burnt-offerings nor meal-offerings.” 
  
  Verse 26
  
  
  
  Verse 27
  
  Whose blood was brought to the Sanctuary <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and within [= to the Holy of Holies].
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  The kohein will atone — he who himself will be anointed, etc. This atonement of Yom Kippur is not valid <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>except [when carried out] by a <i>Kohein Godol</i>. Because the whole section was said of Aharon, it was necessary to state that a <i>Kohein Godol</i> who comes after him shall be like him [in this respect]. 
  And who will be initiated. I [know this] only of [a <i>Kohein Godol</i>] who was anointed with the anointing oil, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one distinguished <i>only</i> by the greater number of garments from where [do I know that he is also eligible]? The verse says: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“and who will be initiated, etc.” And these are all of the <i>kohanim gedolim</i> who arose after Yoshiyohu onward, for in his days the flask of anointing oil was hidden. 
  To serve in his father’s stead. This teaches us that if his son is capable of fulfilling his father’s place, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he has precedence over everyone else. 
  
  Verse 33
  
  
  
  Verse 34
  
  He did as [Adonoy] commanded [Moshe] Etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>When Yom Kippur arrived, he performed [Service] according to this order — to recount Aharon’s praise, that he did not wear [these garments] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for his own greatness, [but] rather to fulfill the Royal decree. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Who will slaughter an ox [or] lamb. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This verse speaks of consecrated [animals], as it is said, “so that it may be brought as an offering.” 
  Within the encampment, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>outside the [Temple] courts. 
  
  Verse 4
  
  It shall be considered [for that person] as blood, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as one who shed the blood of [another] person, who [thereby] forfeits his life. 
  He has spilled blood — to include one who sprinkles blood outside [the encampment].
  
  Verse 5
  
  That they [would] slaughter, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which they were accustomed to slaughter. 
  
  Verse 6
  
  
  
  Verse 7
  
  To the spirits, to the demons, as [in the verse] “and demons dance there.” 
  
  Verse 8
  
  Who will bring a burnt-offering — to make guilty one who burns limbs <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>outside [the Temple Courts] as one who slaughters outside [the Temple Courts], that if one slaughters and his fellow [Jew] offers it, both are guilty [of this offense]. 
  
  Verse 9
  
  Shall be cut off. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His children will be cut off, and his days will be cut short. 
  
  Verse 10
  
  Any blood. Since it is said: “[blood] that will achieve atonement for the soul,” perhaps he will be guilty only for the blood of consecrated [animals]? The verse says: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“Any blood.” 
  I shall direct My anger, My “free time” — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I will turn from all My [other] concerns and concern Myself with him. 
  
  Verse 11
  
  For [the] soul of the body of every creature — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>depends on the blood, and therefore I have allowed it [on the altar] to atone for the soul of man; let a soul come and atone for a soul! 
  
  Verse 12
  
  Every soul among you — to warn the adults regarding the young ones.
  
  Verse 13
  
  Will ensnare. I [know this only] of game, How do I know that this applies to geese and chickens? The verse says: “the catch of” — in any case. (If so, why is it said, “which he will ensnare”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>That one should not eat meat without this preparation.) 
  That is permitted to be eaten, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>except for [ritually] unclean [= unkosher animals]. 
  
  Verse 14
  
  Its blood is its life. Its blood is for it in the place of the soul, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the soul depends on it. 
  For the life of all flesh is its blood. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The soul is the blood. <i>Dom</i> and <i>bosor</i> are of the masculine [gender]; <i>nefesh</i> [“soul”] is feminine.
  
  Verse 15
  
  That will eat an improperly slaughtered animal or an animal with a fatal defect. The verse speaks of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the carcass of a pure [= kosher] bird, which has no [rule of ritual] impurity except <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>when it is swallowed in the gullet. And [the verse] teaches you here that it causes uncleanness by its being eaten but does not cause uncleanness by touch. [The word] טְרֵפָה mentioned here has been written only for midrashic exposition, and so we have learnt: Perhaps the carcass of a impure [= unkosher] bird causes uncleanness in the gullet? The verse says: טְרֵפָה <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>whatever has within its category [the possibility of being] improperly slaughtered, excluding an impure [= unkosher] bird, which does not have within its category [the possiblity of being] improperly slaughtered. 
  
  Verse 16
  
  He bears his iniquity, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if he eats holy food or enters the Sanctuary, he is liable for this impurity as for other impurities. 
  And does not bathe his flesh. . . he bears his iniquity. He is punished with <i>koreis</i> for not washing his body, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and for not washing his clothes [he is punished] with lashes. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  I am Adonoy, your God, I am He who said at Sinai: “I am Adonoy your God,” and you accepted My kingship upon on yourselves; therefore, accept My decrees [which follow]. Rabbi [Judah the Prince] says: It was revealed and known before Him that they will eventually tear [themselves] loose [from the laws] of forbidden relations in the days of Ezra; therefore, He came to them with a decree: I am Adonoy your God — know Who decrees [this] on you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a Judge who will exact punishment and [Who] is faithful in giving reward. 
  
  Verse 3
  
  After the practices of the Land of Egypt. This tells [us] that the practices of the Egyptians and Canaanites were the most corrupt of all the nations, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and that place in which the Israelites settled was the most corrupt of all. 
  To which I am bringing you. This tells [us] that those nations which the Israelites conquered were the most corrupt of all.
  And you shall not follow their statutes. What did Scripture leave [unsaid] which was not previously stated? Rather, this verse refers to their customs, matters which are [social] obligations for them, such as [attending] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>theaters and stadiums. Rabbi Meir says: These are the “ways of the Amorites” which the Sages enumerated. 
  
  Verse 4
  
  You shall fulfill My laws, these are matters mentioned <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the Torah as law, which if they were not mentioned, would have been proper to mention. 
  And keep My statutes, matters which are a royal decree, against which the evil inclination raises objections: Why should we keep them? And the nations of the world raise objections against them; such as [the law against] eating of pork, the wearing of <i>shaatnez,</i> and the purification [power] of מֵי חַטָּאת . Therefore, it is said: I am Adonoy, My decree is upon you, you may not evade [them]. 
  To follow them. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You may not evade them, that you not think: “I have learned the wisdom of Israel, I will go and learn the wisdom of the nations.” 
  
  Verse 5
  
  You shall keep My statutes, etc. [This comes] to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>other subdivisions [of these laws] which the Torah has not detailed. Another interpretation: it provides for <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>keeping and fulfilling the statutes and keeping and fulfilling the laws, for [until now the Torah] only provided “fulfilling” for laws, and “keeping” for statutes. 
  He shall live through them, in the World to Come, for if you say [that this refers] to this world, will he not in the end die [even if he keeps the <i>mitzvos</i>]? 
  I am Adonoy, faithful to give a reward [to those deserving of it]. 
  
  Verse 6
  
  You shall not approach, [the word תִּקְרְבוּ] provides a warning for a female as [well as] a male, and therefore it is expressed <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in plural form. 
  I am Adonoy, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>faithful to give a reward [to those deserving of it]. 
  
  Verse 7
  
  The nakedness of your father, this [refers] to your father’s wife — or perhaps it [follows] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>its plain meaning? “The nakedness of your father” is said here, and it is said later, “the nakedness of his father he uncovered”, just as later [the phrase refers] to the wife of his father, here too [the phrase] refers to the wife of his father. 
  And the nakedness of your mother, to include his mother <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[who] is not the wife of his father. 
  
  Verse 8
  
  The nakedness of your father’s wife, to extend [the prohibition even] after [his father’s] death. 
  
  Verse 9
  
  Your father’s daughter, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even the daughter of a [woman] raped [by your father]. 
  Whether she is born in the house or she is born outside — whether they tell your father: “Maintain her mother [as your wife],” and whether they tell him: “Divorce her mother,” as [in the case of] a מַמְזֶרֶת or a נְתִינָה . 
  
  Verse 10
  
  The nakedness of your son’s daughter, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>His daughter [from a woman he] raped, is mentioned in the verse, and [regarding] his daughter and daughter’s daughter from his wife <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>we learn from the [prohibition] of “the nakedness of a woman and her daughter,” of which it is said, “you may not uncover,” whether she is [offspring] of his or from another man. 
  The nakedness of your son’s daughter, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[This could be derived by] a קַל וָחמֶר for your [own] daughter, but because we do not derive a prohibition from a logical argument, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[it was] derived from a גְזֵרָה שָׁוָה in Tractate Yevomos. 
  
  Verse 11
  
  The nakedness of the daughter of your father’s wife. [This] teaches us that he is not liable for [marrying] his sister [born] of a handmaiden or a non-Jewish woman; therefore it is said: “the daughter of your father’s wife” — [referring] to [a woman] fit for marriage.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  The nakedness of your father’s brother you shall not uncover. And what is nakedness? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>You shall not approach his wife.
  
  Verse 15
  
  Your son’s wife. I said this only when your son has a [legal] marital relationship with her, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding a woman raped, a handmaiden or a non-Jewish woman. 
  
  Verse 16
  
  
  
  Verse 17
  
  The nakedness of a woman and her daughter. The verse forbade [them] only by means of the marriage of the first, and that is why it is said, “you shall not take” — an expression of “taking [in marriage].” So too in the context of the punishment: “[a man] who takes a woman and her mother” — [there too] an expression of “taking [in marriage].” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>But if he raped a woman, he is permitted to marry her daughter. 
  They are kin, they are related to one another. 
  It is lewdness, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an [evil] plan, as it Targum [states]: “a sinful plan,” that your [evil] inclination advises you to sin. 
  
  Verse 18
  
  And her sister, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>both as one. 
  To vex [her], an expression of vexation, to make one a vexation for the other. 
  In her lifetime. [This] teaches you that if he divorced her, he may not marry her sister <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as long as [his former wife] is alive. 
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  To Molech. This is an idolatrous form of worship whose name is “<i>Molech,</i>” and this is its worship: that he hands over his son to priests, and they make two large bonfires, and they made the son pass on foot between the two bonfires. 
  You shall not hand over this [refers] to his handing over [his son] to the priests.
  To be passed through Molech, this [refers] to passing [the child] through the fire. 
  
  Verse 22
  
  
  
  Verse 23
  
  It is defilement. An expression of prostitution, incest and adultery, and so too: “My anger is against their depravity.” Another interpretation: It is תֶּבֶל : an expression of mixing and intermixture of the seed of mankind and the seed of animals. 
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  [So that] the land not expel you. A parable: [This may be compared to] a king’s son whom they fed a disgusting food, which did not remain in his bowels but [which] he vomited — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so is the Land of Israel: It cannot sustain sinners. And its Targum[ic interpretation]: “that it not empty out,” and expression of emptying out — it empties itself out of them. 
  
  Verse 29
  
  Anyone who will do, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>both male and female are implied. 
  
  Verse 30
  
  You shall keep My watch — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to warn the Court on this.
  And you will not defile yourselves through them; I am Adonoy your God. Thus, if you become defiled, I am not your God, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and you are cut off from Me, and what benefit do I have from you [then] if you are liable to destruction? Therefore it is said: “I am Adonoy your God.” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Speak to the entire congregation [of] Bnei Yisroel. [This] teaches that this <i>parashoh</i> was said <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>during an assembly, since most essentials of the Torah are dependent on it. 
  You shall be holy. Separate yourselves <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from sexual crimes, and from transgression, for wherever you find a fence against sexual crime, you find holiness [mentioned]: “A harlot or a profaned woman [they shall not marry]. . . for I, Adonoy, am Holy, [the One] Who makes you holy,” “He shall not profane his offspring [among his people], for I am Adonoy, [the One] Who makes him holy,” “They shall be holy . . . a harlot or a profaned woman [they shall not marry].” 
  
  Verse 3
  
  A man — you shall fear his mother and father. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Each one of you shall fear his father and mother, this is the plain meaning. And its midrashic interpretation: I [know this] of a man, where [do I know this of] a woman? When it says: “You shall fear,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>two are [implied]. If so, why is “man” mentioned? For it is in a man’s power to do, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>but a woman is under the control of others. 
  You shall fear his mother and father. Here [God] placed the mother before the father, because it is known to Him that a son fears his father more than his mother, [while] in regard to honor He placed the father before the mother, since it is known to Him that a son honors his mother more than his father, because <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>she wins him over with words. 
  And keep My Sabbaths. Keeping the Sabbath is placed adjacent to the fear of [your] father [in order] to tell [you]: Even though I warned you regarding the fear of [one’s] father, if he should say to you: “Violate the Sabbath,” you must not listen to him — and so in regard to all the other <i>mitzvos</i>. 
  I am Adonoy your God. You and your father <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>are obligated [to] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>honor Me, therefore you must not listen to him [when he tells you] to violate My words. What is fear? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He may not sit in his place, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>nor speak in his place, nor contradict his words. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And what is honor? He provides food and drink, clothes and shoes, helps them go out and helps them come in. 
  
  Verse 4
  
  Do not turn to the idols <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to worship them. [The word] “idols” is an expression of אַל, “not,” It is considered as though it were not. 
  And molten gods. First they are [called] idols, [but] when you turn to follow them, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the end you will make them gods. 
  Do not make for yourselves. Do not make [molten gods] for others, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>nor may [others] make [them] for you. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And if you say [the verse means]: Do not make [them] for yourselves, but others may make [them] for you, behold, it was already said: “You must not have” — not of your own nor of others. 
  
  Verse 5
  
  When you slaughter, etc. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This <i>parashoh</i> was said only to teach that they should be slaughtered only with the intention that they be eaten during this time; for if [it comes] to set a time of eating for them, it was already said: “If he made either a vow or a voluntary offering, etc.” 
  You shall slaughter it to be acceptable for you. From the very beginning, his slaughtering should be for the purpose of giving [Me] satisfaction, that it should be favorable for you, so that if you think any invalidating thought regarding it, it will not be considered favorable for you before Me. 
  To be acceptable for you. <i>Apayement</i> [in Old French], that is according to its plain meaning. And our Rabbis learned from here that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>if one handles holy offerings [without thought] it is invalid, for he must have the intention to slaughter. 
  
  Verse 6
  
  On the day it is slaughtered it may be eaten, when you slaughter it, you should slaughter it for the purpose of eating it in this time that I already set for you. 
  
  Verse 7
  
  And if it should be eaten, etc. If this does not refer to [the prohibition] of [eating] it beyond its [proper] time, since that was already stated: “if any of the flesh of the peace-offering is eaten, etc.” — let it be in reference to [the prohibition] of [eating the sacrificial flesh] outside its [proper] place. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps they should be liable to <i>koreis</i> for eating? The verse says: “And anyone who eats from it shall bear the burden of iniquity” “from it” — and not from a related [prohibition]; [this] excludes [a sacrifice] slaughtered <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with the intention [of eating it] outside its [proper] place. 
  An abomination. Abominable, as in [the verse]: “And broth of abominable things is in their vessels.” 
  
  Verse 8
  
  Whoever eats from it shall bear his iniquity. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse speaks of absolute נוֹתָר, and he is not punished with כָּרֵת for [a sacrifice] which has been slaughtered outside its [proper] place, for the verse already excluded it; this [therefore] speaks of absolute נוֹתָר, and in Maseches Kerisos [our Rabbis] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>derived it from a גְזֵרָה שָׁוָה . 
  
  Verse 9
  
  You shall not completely reap a corner of your field, that one should leave <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a corner at the end of his field. 
  Gleanings of your harvest, sheaves <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which fall down during harvesting. One or two [of them constitute gleanings], but <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>three are not [considered] “gleanings.” 
  
  Verse 10
  
  You shall not glean, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>you must not take [the] gleanings that are in it, and they are recognizable. What are “gleanings”? Whatever [clusters] have <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>no “shoulders” or “drippings.” 
  Fallen grapes of your vineyard, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[the single] berries of the grapes which fall [to the ground] during the [grape-]gathering. 
  I am Adonoy, your God, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a Judge Who punishes [wrongdoers], and [for this sin] I exact from you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>nothing less than [your] souls as it is said: “Do not rob the poor, etc., for God will plead their cause, etc.” 
  
  Verse 11
  
  You shall not steal. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[This is] a prohibition against one who steals money, but [the prohibition] of “you shall not steal” in the Ten Commandments is a prohibition against one who kidnaps people. This matter is deduced from its context — a matter for which he is liable to a court-exacted death penalty [as are the preceding Commandments]. 
  You shall not deny [a rightful claim]. Because it is said, “and denies it” [and] he pays the principal plus a fifth, we have learned [the] punishment, from where [do we derive] the prohibition? The verse says: “You must not deny [a rightful claim].” 
  And each one of you shall not lie. Since it is said, “and swears falsely,” “he shall pay its price and an additional fifth,” we have learned [the] punishment, from where [do we derive] the prohibition? The verse says: “And you shall not lie.” 
  You shall not steal and you shall not deny and each one of you shall not lie to each other and you shall not swear [falsely]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>If you steal, in the end you will deny, in the end you will lie, in the end you will swear falsely. 
  
  Verse 12
  
  You shall not swear [falsely] by My Name. Why is this said? Since it was said: “Do not take the Name of Adonoy, your God, in vain,” perhaps he will be liable only for [swearing] with the Unique Name, from where do we include all the Attributes? The verse says: “You shall not swear falsely by My Name — [by] whatever Name I have. 
  
  Verse 13
  
  You shall not withhold wages <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This [refers to one] who withholds the wages of a hired hand.
  Shall not remain overnight. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[This verb] is feminine, referring to [the word] פְּעוּלָּה [“wages, accomplishment”]. 
  Until morning. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse speaks of a day-laborer, who leaves [work] when the sun sets. Therefore, the time of collecting his wages is all night. And in another place it states: “and the sun shall not set on him.” [This verse] speaks of a night-laborer, the end of [whose] work [time] is at dawn, [and] therefore the time of collecting his wages is all day. Because the Torah gave the owner — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a half-day period — to obtain the necessary cash. 
  
  Verse 14
  
  You shall not curse a deaf person. I [know this of] a deaf person, from where [do I know to] include everyone? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse says: “Do not curse among your people.” If so, why is “a deaf person” mentioned? Just as a deaf person is special in that he is alive, so too anyone who is alive — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding the dead, who are not alive. 
  And before a blind person you shall not place a stumbling block. Before someone blind in the matter [at hand] you shall not give <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>advice which is unsuitable for him; do not say: “Sell your field and buy a donkey,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[while] you maneuver against him and take it from him. 
  You shall fear your God, since this matter is not given over to people [to decide], to know if [the] intention of this one was for good or evil, and he can evade [the charge of evil intent] by saying: “My intent was for the best,” therefore it is said about it: “you shall fear your God” — the One Who discerns your thoughts. Similarly every matter which is given over to the heart of the person who does it, [while] other people cannot discern [his real intent], it is said: “you shall fear your God.” 
  
  Verse 15
  
  You shall not commit injustice in judgement. [This] teaches that the judge who corrupts a case is called an unjust person, hateful and detestable, [doomed to] destruction and an abomination. For the unjust person is called an abomination, as it is said: “for abomination to God. . .is anyone who does injustice.” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And an abomination is called accursed and detestable, as it is said: “and you shall not bring an abomination into your house [to] become doomed to destruction like it; you shall consider it detestable,” etc. 
  You shall not favor a poor man, that you must not think, “This one is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a poor man, and the rich man is required to support him; I will rule in his favor in [this] law suit, with the result that he be supported in a respectable way.” 
  You shall not show honor to a powerful man, that you must not think, “This one is rich, he is from a prominent family, how can I embarrass him and behold him in his humiliation? This [humilation] is worthy of punishment!” Therefore it says: “And you shall not show honor to a powerful man.” 
  With righteousness shall you judge your fellow, according to its plain meaning. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: Judge your fellow <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>favorably. 
  
  Verse 16
  
  Do not be a tale-bearer. I say that [that the word רָכִיל refers to tale-bearing] because all those who cause arguments and speak slander go to their friends’ houses to spy what evil they can see, or whatever evil they can hear, [in order] to tell it in the marketplace, [thus] they are called “those who go around tale-bearing” — those who go around spying, <i>espiement</i> in Old French. [As] proof for my words, [is the fact] that we do not find [the term] רְכִילוּת written without an expression of “going”: “you shall not go רָכִיל,” “those who go רָכִיל, they are brass and iron,” while [regarding] other [cases] of slander it is not written [an expression of] “going.” [Thus,] “who in secret slanders his neighbor,” “a false tongue,” “a tongue that speaks arrogantly.” Therefore I say that the expression [הוֹלֵך רָכִיל] [means] “going about and spying,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>since the <i>kof</i> interchanges with the <i>gimmel</i>, for all letters whose source is one place interchange one with the other: <i>beis</i> with <i>peh</i>, <i>gimmel</i> with <i>kof</i> and <i>kuf </i>, <i>nun</i> with <i>lammed</i>, and <i>zayin</i> with <i>tzaddi</i>, and so “He spied against your servant,” [meaning:] “he spied me out shrewdly in order to speak evil against me,” and so [too] “that has no slander on his tongue.” Again, [the word] רוֹכֵל, “a peddler,” who travels and spies out merchandise, and so [too] one who sells spices [to women] with which to adorn themselves, because he constantly goes around villages — is called a רוֹכֵל, denoting a רוֹגֵל, [“one who spies.”] And its Targum: לָא תֵיכוּל קוּרְצִין, as: וַאֲכַלוּ קַרְצֵיהוֹן, דִי יְהוּדָיֵא (“who slandered the Jews,”) אֲכַל בֵּיה קוּרְצָא בֵּי מַלְכָּא (“he slandered him to the king,”) It seems to me [in relation to this Aramaic expression] that their custom was to eat in the house of one who accepted their reports a little snack, and that [constituted] the final confirmation that his report was well-founded, and he considers them as true. That little snack is called אֲכִילַת קוֹרְצִין an expression of “he winks with his eyes,” for it is the way of all those who slander to wink with their eyes and to hint at their slanderous reports, that the other listeners should not understand. 
  You shall not stand idly by [when] the blood (life) of your fellow [is in danger]. to behold his death [when] you are able to save him, as for example one drowning in a river, or if a wild beast or robber attack him. 
  I am Adonoy, etc., <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>faithful to reward and faithful <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to exact payment. 
  
  Verse 17
  
  You shall not bear a sin on his account, do not shame him in public. 
  
  Verse 18
  
  You shall not take revenge. He said to him: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“Lend me your scythe.” “No!” says [the other]. The next day [the second one] says [to the first]: “Lend me your axe.” [The latter] says: “I will not lend it to you, just as you did not lend it to me” — this is taking revenge. And what is “bearing a grudge”? He said to him: “Lend me your axe.” “No!” says [the other]. The next day [the second one] says [to the first]: “Lend me your scythe.” [The latter] says: “Here it is, I am not like you, that you did not lend me” — that is “bearing a grudge,” for he keeps the hatred in his heart, even though he does not take revenge. 
  You shall love your fellow[-Jew] as yourself. Said Rabbi Akiva: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>This is a great principle in the Torah.
  
  Verse 19
  
  Keep My statutes — and these are:
  Do not cross-breed your animals with different species, etc. These statutes are royal decrees without [a humanly understandable] reason for them. A garment which contains shaatnez. Why is this said? Because it is said [in Devorim]: “You must not wear שַׁעַטְנֵז, wool and linen together.” Perhaps [this means] that he should not wear wool-shearings and flax-stalks? The verse says: “A garment.” From where [do I know the prohibition applies] to felt? The verse [in Devorim] says: “ שַׁעַטְנֵז “ — something that is combed, woven and twisted together. And I say that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i><i>nuz</i> is an expression of something rubbed [between the fingers to make into threads] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and woven together to be joined, <i>tistre</i> in Old French, like “fit for the dried seeds (<i>nezoy</i>) which are in them,” which we interpret as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an expression of “withering,” <i>flestre</i> in Old French. [The word] שַׁעַטְנֵז Menachem defines as a <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>combination of wool and flax. 
  
  Verse 20
  
  Designated for a [specific] man. Designated and singled out for a man; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I know of no similar term in <i>Tanach.</i> [It is] of a Canaanite maid-servant, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>half maid-servant and half free woman, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who is engaged to a Hebrew slave who is permitted [to remain with such] a maid-servant [that] the verse speaks. 
  And she has certainly not been redeemed. [She is] redeemed and not redeemed; generally, redemption is by money. 
  Or her freedom, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by deed [of manumission]. 
  There shall be an investigation. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>She suffers [lashes] and not he; it is obligatory for the Court to investigate the matter [in order] not to require her [to be put to] death, for her freedom was not given to her, and her marriage is not a completely valid marriage. And our Rabbis learned from here that whoever [suffers the punishment of] lashes <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[is subject] to a proclamation; the judges who have him whipped call out to the one lashed: “If you are not careful to fulfill [all the words of the Torah] etc. Adonoy will make your plagues noteworthy.” [And he explained: “There shall be a בִּקּרֶת “ — it shall be בִּקְרִיאָה, (“with calling out.)”] 
  For her freedom was not given to her. Therefore, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he is not liable to the death penalty for her, for her marriage is not considered a [valid] marriage; <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>thus, if she was freed, her marriage is considered a marriage and he is liable to the death penalty. 
  
  Verse 21
  
  
  
  Verse 22
  
  And he will be forgiven for the sin which he committed. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[This] includes one who sinned intentionally as one who sinned unwittingly.
  
  Verse 23
  
  You shall regard it[s fruit] as closed off. You shall close off its closing: it should be closed off and blocked off from having benefit therefrom.
  [For] three years it shall be closed off to you. From when does he count it? From the time of its planting. Perhaps if he stored it [= the fruit], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it should be permitted after three years? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse says: “it shall be” — it remains in its [original] state. 
  
  Verse 24
  
  All of its fruits shall be holy —  like [the] second tithe regarding which it is written: “All tithings of the land, etc. [are] sacred to Adonoy.” Just as [the] second tithe is not eaten outside the walls of Jerusalem except when redeemed, so also this, and this matter is praise to Adonoy, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that he carries it there to praise and glorify Heaven. 
  
  Verse 25
  
  So that it will increase its produce for you. This <i>mitzvoh</i> that you should keep will be in order to increase its produce, for in reward [for the fulfillment of the <i>mitzvoh</i> of עָרְלָה] I will bless the fruits of planting for you. Rabbi Akiva used to say: “The Torah pays regard to [a person’s] evil inclination, that a person should not say: ’Behold, I have troubled myself for four years for nothing’! Therefore, it is said: ’To increase its produce.’” 
  I am Adonoy, I am Adonoy who promises regarding this, and am faithful to fulfill My promise. 
  
  Verse 26
  
  You shall not eat on the blood. [This] is expounded in many ways in [Maseches] Sanhedrin: [It is] a prohibition against one who eats of holy flesh before the sprinkling of the blood, and a prohibition against one who eats [flesh] from a common animal, before its soul [life] leaves it, and many more. 
  You shall not act on the basis of omens. Such as those who look to omens, [interpreting the cry of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a] mole and [the twittering of] birds; his bread falls from his mouth, a deer crossed his path. 
  Nor act on the basis of auspicious times. An expression of “times and hours” — that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he says: “This day is good for beginning a job, this hour is bad for going out.” 
  
  Verse 27
  
  Do not round the corners of your heads. [This] refers to one <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who makes [the hair of] his temples [similar] to [the hairless state] of the back of his ear and to [the hairless state of] his forehead, so that the circumference of his head is circular all around, [since] on the back of his ears the roots of his hair are much higher than his temples. 
  The edges of your beard. The tip of the beard and its “borders,” and they are five: two on each cheek, above, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>near the head, where [the cheek] is broad and has two corners, and one at the bottom, on the chin, the place at the joint of the two cheeks. 
  
  Verse 28
  
  Gashes for the dead, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>such is the custom of the Amorites, to cut [gashes] in their flesh when one [of the family] dies. 
  Tattoo marks, a writing engraved and sunk [into the flesh] [and] which [therefore] can never be erased, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because he tattoos it with a needle and it remains black forever. 
  Tattoo, an expression [similar to] “and hang them,” and “and we will hang them.” They stick a pole in the ground, and hang them on it; as a result, they were sunk in <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and stuck into the ground, <i>pourpoynt</i> in Old French. 
  
  Verse 29
  
  You shall not defile your daughter by causing her to engage in harlotry. [This refers] to one who hands over his single daughter for sexual relations not for the purpose of marriage.
  Lest the land turn astray — if you do this, the earth will cause its fruits to go astray, to produce them in another place, and not in your land. And so it says: “[You have polluted your land with harlotry]. . ., and therefore the showers have been withheld.” 
  
  Verse 30
  
  You shall fear My Sanctuary. One may not enter [the Sanctuary] with his staff, his shoe[s], his money belt, [or] the dust on his feet. And even though I warn you regarding [proper respect for] the Sanctuary, you shall keep My Sabbaths. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The building of the Temple does not supersede [the] Shabbos [laws]. 
  
  Verse 31
  
  You shall not turn to mediums. [This is] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a warning to mediums and oracles. A בַּעַל אוֹב [= a medium] — this is a magician who speaks from his armpit. And an יִדְעוֹנִי — one who puts the bone of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an animal whose name is <i>Yadu’a</i> into his mouth, and the bone “talks.” 
  Do not seek [them] out, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to be occupied with them, for if you occupy yourselves with them, you become defiled before Me, and I make you abominable. 
  I am Adonoy your God. Know Who you exchange for whom.
  
  Verse 32
  
  In the presence of the elderly you shall rise. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps even an ignorant old man? The verse says: “elder” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>only one who has acquired wisdom is [called] an elder.
  You shall respect an elder. What is respect? One should not sit in his place, and not contradict his words. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Perhaps he is permitted to close his eyes as though he does not see him? Therefore it is said, And you shall have fear of your God — for this matter is given over to the discernment of the one who does [the action], for no one but he recognizes [what is in his heart]; and in regard to everything given over to the discernment [of the person doing the action], it is said, “And you shall have fear of your God.” 
  
  Verse 33
  
  Do not cause him anguish, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the anguish of [wounding] words. Do not say to him: “Yesterday you were an idolator, and now you have come to study Torah that was given from the mouth of the Most High? 
  
  Verse 34
  
  For you were strangers in the land of Egypt. Do not remind your fellow of a defect which you have.
  I am Adonoy your God. I am your God and his God!
  
  Verse 35
  
  You should not commit injustice in judgement. If [this refers to] judgement [in court], behold, it was already said: “You shall not commit injustice in judgement.” What then is the “justice” repeated here? It [refers to] land-measure, weight and volume-measure. [This] teaches that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who measures is termed a judge, [so] that if he acts falsely in measure, he is as one who corrupts judgement, and is called corrupter, hateful, detested, doomed to destruction and abomination, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and causes five [catastrophic] matters which are said regarding a judge [who judges unjustly]: He defiles the land, profanes the Name [of God], causes the <i>Shechinah</i> to depart, causes [the] Israel[ites] to fall by the sword, and causes them to be exiled from their land. 
  Measure, this [refers] to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>land measure. 
  Weight, according to its plain meaning. 
  Volume, that is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>liquid and dry measure. 
  
  Verse 36
  
  Just weights, they are the weights against which one weighs [objects on a balance]. 
  <i>Ephah</i> [of], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that is a dry measure. 
  And a <i>hin,</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that is a liquid measure. 
  Who has taken you out [of the land of Egypt] — for this purpose. Another interpretation: I distinguished in Egypt between the firstborn and those who were not firstborn, and I am faithful to exact punishment from one <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who dips his weights in salt to cheat people who do not recognize [the deceit]. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  And to Bnei Yisroel you shall say: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the punishments for the prohibitions [already given].
  He shall surely be put to death — by a court. And if the court does not have the power, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the people of the land shall assist them. 
  The people of the land, the people <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for whose sake the land was created, the people who are destined to take possession of the land through these <i>mitzvohs.</i> 
  
  Verse 3
  
  I shall direct My wrath, My <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“free time” — I will turn from all My [other] concerns and concern Myself with him. 
  That man — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and not a congregation, for an entire congregation is not cut off. 
  For he gave of his children to Molech. Because it is said: “Who causes his son and his daughter to pass through fire,” his son’s son and his daughter’s son — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from where [do we know that they are included?] The verse says: “For he gave of his children to <i>Molech.</i>” From where [do we know this of] illegitimate offspring? The verse says: “When he gives of his children to <i>Molech.</i>” 
  In order to defile My Sanctuary — the Community of Israel, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which is sanctified to Me, as in the expression: “That he not profane My Sanctuary.” 
  
  Verse 4
  
  And if they hide [their eyes], if they hide [their eyes] in one matter, in the end they will hide [their eyes] in many matters. If a minor Sanhedrin hide [their eyes], in the end the Great Sanhedrin will hide [its eyes]. 
  
  Verse 5
  
  And [against] his family. Said Rabbi Shimon: “What sin did the family commit”? Rather, [this] teaches you that there is no family which has a tax-farmer in it that is not entirely [made up] of tax-farmers — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for all of them protect him. 
  I shall cut him off. Why is this said? Since it is said, and against his family, perhaps the entire family will be [punished] with <i>koreis</i>? The verse says: him — he [will be punished] with <i>koreis</i>, but the entire family [will] not [be punished] with <i>koreis</i>, but with suffering. 
  To go astray after Molech. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[This phrase] includes worship of any other idol which he served in this way [passing children between the fires], even if this is not [its usual] worship. 
  
  Verse 6
  
  
  
  Verse 7
  
  You shall sanctify yourselves —  <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this [refers to] separation from idolatry.
  
  Verse 8
  
  
  
  Verse 9
  
  He has cursed his father or mother —  [the repetition of] this phrase comes] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to include [cursing them] after [the] death [of either].
  His blood is on him — this [refers to] stoning, and so too every place it is said “his blood is on him,” “their blood is on them,” [it refers to stoning]. And we have learned this from [the punishment of] an אוֹב and יִדְעוֹנִי, regarding whom it is said: “You shall stone them to death, their blood is on them.” [However,] the plain sense of the verse is similar to “his blood is on his head,” [i.e., the responsibility is his,] no one deserves punishment for his death but himself — he brought it upon himself that he should be executed. 
  
  Verse 10
  
  A man, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding a minor. 
  Who commits adultery with another man’s wife, excluding a minor’s wife [from the death penalty]. This teaches us that there is no legal marriage for a minor. [If so,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>regarding which married woman have I required you [to exact the death penalty]? 
  Who commits adultery with the wife of his fellow, excluding a non-Jew’s wife; this teaches us that there is no [binding] marriage for non-Jews. 
  They shall surely be put to death — the adulterer and the adulteress. Any death penalty mentioned in the Torah without [further] specification [as to its nature], [refers] only to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>strangulation. 
  
  Verse 11
  
  
  
  Verse 12
  
  They have committed an act of perversion, disgrace. Another interpretation: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>They mix the seed of the father with the seed of the son. 
  
  Verse 13
  
  In the same manner as with a woman, [as] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one inserts the painting <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>stick in the tube. 
  
  Verse 14
  
  They shall be burnt in fire, he and them. You cannot say that they should burn his first wife, for he married her legally, and she was [never] forbidden to him, [but] rather “a woman and her mother,” which are written here [is when] both [were] forbidden [to him to begin with] — if he married his mother-in-law and her mother. There are those of our Rabbis who say: Only his mother-in-law is [mentioned] here; [to] what [then does] “them” [refer]? [It means] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“one of them,” [as] in the Greek language” <i>hen</i> is “one.” 
  
  Verse 15
  
  And you shall also kill the animal. If the man sinned, what sin did the animal commit? Rather, because a mishap occurred through it, the verse said: “Let it be stoned.” [This may be argued as] a <i>kal vo-homer</i> [All the more so] a human [should be punished], who knows how to distinguish between good and evil, and causes evil to his fellow to commit a sin. Similar to this matter do you say: “You should certainly destroy all the places [where the nations worshipped their gods].” Behold, the matter [gives rise to a] <i>kal vo-homer</i>: If trees, which cannot see and cannot hear, [if] because a mishap occurred through them, the Torah said: “Destroy, burn and put an end to” — one who turns his fellow away from the way of life to paths of death, how much more so [should he be punished]!” 
  
  Verse 16
  
  
  
  Verse 17
  
  It is a shameful perversion. An Aramaic expression: shamefulness. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And its midrashic interpretation: And if you argue that Cain married his sister, [I can reply] that God performed an act of kindness to build up the world through him, as it is said: “The world is built [in] kindness.” 
  
  Verse 18
  
  And uncover, “uncover,” and so every expression of “nakedness” is [an expression] of “uncovering.” The <i>vov</i> enters the word ערה [to convert it] into a noun, like זַעֲוָה from the root “he did not rise and did not tremble (זָע),” and so אַחֲוָה from the root אָח . As to “uncovering,” our Rabbis disagreed about it. Some say that this [refers] to entrance of the very tip, and other say this [refers] to entrance of the top. 
  
  Verse 19
  
  The nakedness of your mother’s sister, etc. The verse repeated its prohibition, to say that he is prohibited regarding them — whether [it involves] his father’s or mother’s sister from the father’s side, or [it involves] their sisters from [the same] mother, but regarding the nakedness of the wife of his father’s brother, he was prohibited only concerning the wife of his father’ brother from [the same] father. 
  
  Verse 20
  
  Who will lie [conjugally] with his aunt. This verse comes to teach regarding <i>koreis</i> mentioned above, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that it [involves] the punishment of remaining childless. 
  Without children, as its Targum, “without offspring.” Similar to it: “Since I continue to be childless.” [If] he has children, he buries them; [if] he does not have children, he dies without children. Therefore [the Torah] repeats these two verses: “they will die childless,” “they will remain childless.” They will die without children. If he has [children] at the time of the sin, he will not have any when he dies, for he will bury them in his own lifetime. They will die without children. If he has none at the time of the sin, he will remain all his life as he is now. 
  
  Verse 21
  
  Who must be [conjugally] avoided [by him]. This cohabitation is to be kept at a distance and is loathsome. And our Rabbis expounded [this verse] to forbid [intimate] contact with her as with a menstruant woman, in regard to whom contact is specified: “he uncovered her source [= her womb].” 
  
  Verse 22
  
  
  
  Verse 23
  
  I became disgusted, an expression of disgust, like “I am disgusted with my life,” as a person who is disgusted with his food. 
  
  Verse 24
  
  
  
  Verse 25
  
  You shall distinguish between a [ritually] clean animal and an unclean one. It is not necessary to state: between a cow and a donkey, for they are clearly differentiated [in feature and form], but between that which is [ritually] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>pure for you and that which is [ritually] impure for you — between [an animal] which has been slaughtered by cutting the greater part of each organ, and one which has been slaughtered [by cutting] half. And how much is there between the greater part and half? A hair’s-breadth. 
  Which I have distinguished for you as being unclean — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to forbid.
  
  Verse 26
  
  And I have distinguished you from the [other] peoples to be mine. If you are separated from them [by not performing forbidden acts], behold, you are Mine, but if not, behold, you are Nebuchadnezzar’s and his cohorts. Rabbi Eleazar ben Azariyoh says: From where [do we know] that a person should not say: “I am disgusted with pig meat, it is impossible for me to wear mixed kinds,” but rather he should say: “I can, but what can I do, [now] that my Father in Heaven has decreed upon me [that I may not]? The verse says: “And I have distinguished you from the other peoples to be mine,” that your separation from them should be for My Name’s sake — he separates himself from sin and [thus] accepts on himself the yoke of the Kingdom of Heaven. 
  
  Verse 27
  
  If there be among them a medium, etc. Here the death penalty is stated for them, and above [the penalty is] כָּרֵת . [If there are] witnesses and proper warning, [he is liable] to stoning; [if he does it] intentionally, [but] without [proper] warning, he [receives] כָּרֵת ; and for an unintentional sin, [he must bring a] sin offering, and so in regard to all [sins which involve] liability to the death penalty, regarding which כָּרֵת is stated. 
  
  
  
  
  
  Verse 1
  
  Speak to the kohanim. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Say, and you shall say — to warn the adults regarding the minors. 
  The sons of Aharon. Perhaps those unfit [are also included in this prohibition]? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The verse says:
  The kohanim. The sons of Aharon — even those who have a [physical] blemish are implied.
  The sons of Aharon, and not the daughters of Aharon. 
  Let him not defile himself among his people, while the dead body is still <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“among his people,” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>excluding a <i>mes mitzvoh</i>. 
  
  Verse 2
  
  Except for his kin. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“His kin” [refers] to none other than his wife.
  
  Verse 3
  
  To whom he is closely related — to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the betrothed [sister].
  Who has not yet been married, [referring to the marriage’s] consummation. 
  For her, he may be defiled. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[It is] a [positive] command. 
  
  Verse 4
  
  A husband may not defile himself among his people to become profaned. He may not defile himself for an illegitimate wife, through whom he becomes unfit [for the <i>kehunoh</i>], while she is still with him. And thus the plain meaning of the verse is [as follows]: “A husband may not defile himself” — “with his flesh,” while [the corpse is] yet “among his people” — when there are [people available who can] bury her, [that is,] she is not a <i>mes mitzvoh</i>. And regarding what flesh [= wife] did I speak?<i></i> Regarding one [through] which “he becomes profaned” — to become unfit from his <i>kehunoh</i>. 
  
  Verse 5
  
  They shall not make baldness <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for a deceased person. Were not Israelites also prohibited such [conduct]? However, because it was stated regarding Israelites: “[You shall not make any baldness] ’between your eyes’ [for the dead],” 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 <i>kohanim</i> by [means of] a <i>gezeroh shovoh</i>: “baldness” (קָרְחָה) is mentioned here and “baldness’ (קָרְחָה) is mentioned regarding Israelites — just as here [any part of] the entire head [is implied], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>so too further on 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]. 
  And the corners of their beards they shall not shave. Because regarding an Israelite it is said, “you shall not destroy [by shaving the corner of your beard],” <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>perhaps for plucking with a tweezer or with plane-like tools he is liable? Therefore it is said, “they shall not shave” — he is liable only for something which is called “shaving” and which has in it “destructiveness,” and that [is accomplished only with] a razor. 
  They shall not make gashes in their flesh. Because it is said regarding an [ordinary] Israelite, “A gash for the dead shall you not make,” perhaps [this means that if he] made five gashes, he is liable for only one? The verse says: “They shall not make gashes” — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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. 
  
  Verse 6
  
  They shall be holy. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>The court shall sanctify them against their will in this.
  
  Verse 7
  
  A harlot, [A woman] who has had sexual relations with an Israelite who is forbidden for her to marry, under the penalty of <i>koreis</i> [for doing so], or a נָתִין, or a מַמְזֵר . 
  A profaned woman, [that is, a woman] who was born of a marriage [between a <i>kohein</i>] and one [forbidden] to the <i>kehunoh</i>, as for example the daughter of a widow [illegally married] to a <i>Kohein Godol</i>, or the daughter of a divorced woman [illegally married] to an ordinary <i>kohein</i>. So too one who became invalid [for intermarriage] with the <i>kehunoh</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>because she had sexual relations in one of the marriages forbidden to a <i>kohein</i>. 
  
  Verse 8
  
  You shall make him holy — [even] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>against his will, for if he does not wish to divorce [his illegal wife], beat him and punish him until he does divorce [her]. 
  He shall be holy unto you, treat him with sanctity, to take precedence in all matters [of sanctity], and to bless first at a meal. 
  
  Verse 9
  
  Who profanes herself by fornication, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>when she becomes profaned through fornication, as when she had [some] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>marital tie with a husband and fornicated, whether [this tie was through] betrothal or marriage. Our Rabbis disagreed about the matter, [but] all agree that the verse does not speak regarding a free woman. 
  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”! 
  
  Verse 10
  
  Shall not let [his hair] grow wild, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it shall not grow wild in mourning. And what is [the measure] of “growing wild”? More than thirty days. 
  
  Verse 11
  
  And adjacent to any dead body, etc. [That is,] in[to] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a tent [which is over a] dead body. 
  Dead body [literally, “souls of a dead body”] — to include <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a quarter [of a לוֹג] of blood from a dead body, which causes impurity in a “tent.” 
  For his father and his mother he shall not become [ritually] impure. This comes only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to permit him [to become impure] for a <i>mes mitzvoh</i>.
  
  Verse 12
  
  He shall not depart from the Sanctuary. He does not follow the coffin. Furthermore, our Rabbis learned from here that a <i>Kohein Godol</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>may offer [a sacrifice] while he is an <i>onein</i>, 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, since Scripture permitted him [to remain there]; thus, [we learn,] that an ordinary <i>kohein</i> who performs [the Temple-service] while he is an <i>onein</i> <i>does</i> profane [it]. 
  
  Verse 13
  
  
  
  Verse 14
  
  And a profaned woman, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>born of [a marriage] forbidden to the <i>kehunoh</i>. 
  
  Verse 15
  
  He shall not profane his offspring — thus, if he marries one [of those] women invalid [for marriage with <i>kohanim</i>], his offspring from her is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>profaned from the status of the holiness of the <i>kehunoh</i>. 
  
  Verse 16
  
  
  
  Verse 17
  
  The bread of his God, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“the food” of his God. Every meal is called “food,” as [in the verse] “he made a great feast.” 
  
  Verse 18
  
  For any man who has a blemish shall not approach. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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?].” 
  A man with a sunken nose, [one] whose nose is sunken between the two eyes, [so that] he can paint <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>both his eyes with one stroke. 
  A man who has disproportionate limbs, [one who has] one limb larger than the other — one eye large and one eye small, or one thigh is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>longer than the other. 
  
  Verse 19
  
  
  
  Verse 20
  
  One with overhanging eyebrows. <i>Sorzilos</i> in Old French, [denoting one whose] eyebrows — their hair is long and lies [over his face]. 
  Or with a cataract, who has a membrane in his eyes, which is called <i>toyle</i> [in Old French], similar [to the use of the word in the verse]: “Who spreads out [the heavens] like a membrane.” 
  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 <i>prunelle</i> in Old French. This streak intersects the circle and enters the black [of the eye]. The Targum of תְּבַלוּל is חִילִּיז, a word [related to] חִלָּזוֹן, 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: worm, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>snake, wart. 
  Scurf [= gorov] or scabs [= yallefes]. These are types of boils. “Scurf” is [what is called elsewhere] <i>cheres</i>, a boil [which is] dry within and without [on the surface]; “scab” is the Egyptian lichen. And why is it called <i>yallefes</i>? 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 <i>gorov</i> is called <i>shechin</i> — moist without and dry within, as it is said, “and with the scab [= <i>gorov</i>] and with the itch [= <i>cheres</i>].” When [the word] “scurf” [= <i>gorov</i>] [appears] near <i>cheres</i>, [then] “scab” [= <i>yallefes</i>] is called “scurf” [= <i>gorov</i>], [but] when it [= <i>gorov</i>] [appears] near “scab” [= <i>yallefes</i>], <i>cheres</i> is called “scurf” [= <i>gorov</i>] — so is it explained in Bechoros. 
  Or one with crushed testicles, [which is,] according to the Targum: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i> מְרֵס פַּחֲדִין, whose פַּחֲדִין are מְרוּסָסִין — his testicles are crushed. [The word] פַּחֲדִין is related [to its meaning in the verse]: “All the sinews of his testicles are knit together.” 
  
  Verse 21
  
  Any man who has a blemish — [this comes] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to include other blemishes.
  He has a blemish, while “he has a blemish,” he is unfit; therefore, if the blemish passes, he is fit. 
  The bread of his God, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>every food is called “bread.” 
  
  Verse 22
  
  Of the most holy [sacrifices] — these are the most holy sacrifices.
  And from the holy, he may eat. These are the sacrifices of lesser sanctity. If sacrifices of greater sanctity are mentioned, why are sacrifices of lesser sanctity [also] mentioned? If it had not been said, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>I would have thought: A blemished person may eat of the most holy sacrifices, since we find that they were permitted to a non-<i>kohein</i>, [as when] Moshe ate the flesh of the installation-sacrifices. But [I might think] that of the breast and thigh of sacrifices of lesser sanctity he may not eat, since we do not find that a non-<i>kohein</i> had a part in them — therefore sacrifices of lesser sanctity are mentioned. So is it explained in [the Maseches of] Zevochim. 
  
  Verse 23
  
  However, [he may not enter] beyond the curtain, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to sprinkle seven sprinklings on the curtain. 
  And to the altar, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the outer [one]. And both [the curtain and the altar] had to be written, and [the reason] is explained in Toras Kohanim. 
  He shall not profane My holy things. For if he did perform [the service], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>his service is profaned and becomes invalid. 
  
  Verse 24
  
  Moshe spoke this <i>mitzvah</i>.
  To Aharon and to his sons and to all of Bnei Yisroel — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to warn the court regarding the <i>kohanim</i>.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  And let them keep away, [The word] נְזִירָה refers to “separation,” and so too [the verse] says: “And he separates himself from following Me,” “They are gone away backward,” [thus implying here:] they shall separate [themselves] from holy things in the days of their impurity. And let them keep away from the holy offerings of Bnei Yisroel, which they sanctify for Me, and not profane My Holy Name. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Reverse the verse and expound it. 
  
  Which they sanctify for Me, [this redundancy comes] to include the holy offerings of the <i>kohanim</i> themselves. 
  
  Verse 3
  
  Any person who shall draw near. This [expression of] “drawing near” refers to eating, 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” — which is a prohibition for one who eats [the flesh], and our Rabbis derived it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from a <i>gezeroh shovoh</i>. And it is impossible to say that he is liable for touching, since <i>koreis</i> is mentioned regarding eating in [the <i>Sidroh</i>] of <i>Tzav es Aharon:</i> Two <i>kerisos</i> are [mentioned] next to one another, and if he is liable for touching, it would not have been necessary to make him liable for eating± so is it expounded in Toras Kohanim: Is then a <i>kohein</i> who [merely] touches [sacrificial flesh when he is unclean] liable [to <i>koreis</i>]? If so, why does the verse say: “who draws near” [rather than “who eats”]? [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 <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>unless that which makes it permissible is offered. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And if you say: Why are three <i>kerisos</i> regarding impurity of <i>kohanim</i>? [They] were already expounded in Maseches Shevu’os: One is [to teach] a general rule [regarding all sacrifices], one [teaches the rule regarding] a particular case, etc. [and one to teach regarding a sliding-scale sacrifice, which is recorded only to prescribe atonement for the uncleanness of the Temple and its holy food]. 
  While his impurity is on him — and the impurity of a <i>human being</i> is on him. Perhaps the verse speaks of the impurity of flesh — “and the impurity of the [sacrificial] flesh is on it”? — And regarding a clean [<i>kohein</i>] who ate unclean [flesh], does scripture speak? [No.] You are forced to learn from what is implied in it. Of one whose impurity <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>passes away from him, does the verse speak. And this refers to a <i>human being</i> whose purification is by immersion. 
  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 Adonoy” — [he will be cut off] from wherever I am.
  
  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] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a lentil. 
  Or any person, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a dead body. 
  Who causes impurity to him, in [the] minimum size to cause impurity, and that is [the volume of] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an olive’s-bulk. 
  [With] whatever impurity he has, this includes <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one who touches a <i>zov</i>, or a <i>zovoh</i>, or a <i>niddoh</i>, or a woman who has just given birth. 
  
  Verse 6
  
  Anyone touching [that person] — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>any of these [ritually] unclean [persons].
  
  Verse 7
  
  And afterwards, he may eat of the holy things. [This] is expounded in [Maseches] Yevomos [as concerning] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i><i>terumoh</i>, which [<i>kohanim</i>] are permitted to eat at sunset. 
  Of the holy things — but not <i>all</i> the holy things.
  
  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 <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>regarding the matter of uncleanness. That if he ate the carcass of a [ritually] clean bird, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which has no [rule of] uncleanness of touch and carrying, except for the uncleanness [caused by] eating as soon as it is in the gullet — he is forbidden to eat holy things. [Furthermore,] it was necessary to state <i>u’trefah</i>, [to indicate that the word <i>neveiloh</i>] [refers to] an animal whose species includes a <i>trefah</i> — excluding the carcass of an <i>unclean</i> bird which does not include a <i>trefah</i> within its species. 
  
  Verse 9
  
  They shall keep My charge <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>not to eat <i>terumoh</i> while [in a state of] bodily uncleanness.
  And die because of it. This has taught us that [violation of this prohibition] is [punishable] by death <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>at the hands of Heaven.
  
  Verse 10
  
  No stranger (non-kohein) may eat holy things. The verse speaks of <i>terumoh</i>, for the whole passage speaks of it. 
  One indentured to a kohein or one hired — [that is,] the indentured servant of a <i>kohein</i> <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>or his hired hand. That is why [the word] “ תּוֹשַׁב “ is vocalized with a פַּתַּח, because it is connected [to the following word]. And what is a תּוֹשָׁב ? This is [a Hebrew servant] who [has had his ear] pierced, who belongs [to his master] until the Jubilee year. And what is a שָׂכִיר ? One who belongs [to his master] for [a period] of years, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who leaves [his master’s service] in six years. The verse has come and taught you here, that he does not belong bodily to his master [which would allow him to] eat <i>terumoh</i>. 
  
  Verse 11
  
  If a kohein shall purchase a person [as a slave], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a Canaanite slave who belongs bodily [to his master]. 
  And the [slave] born in his house, these are the children of the maidservants. [Furthermore, the law that] the wife of a <i>kohein</i> may eat <i>terumoh</i> [is derived] from this verse, for she too is an acquisition obtained with his money. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and [this law] is also learned from another verse: “Every [ritually] clean person in your house [may eat of it]” — in Sifrei. 
  
  Verse 12
  
  To a non-<i>kohein</i>, [that is,] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to a Levite or an Israelite. 
  
  Verse 13
  
  Widowed or divorced — from the non-<i>kohein</i>.
  And she has no children <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from him.
  And she returns — therefore, if she has children from him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>she is forbidden [to eat] <i>terumoh</i> as long as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the children live. 
  No non-kohein may eat of it, [this repetition] comes only to exclude an <i>onein</i> [from the prohibition] — for he is permitted [to eat] <i>terumoh</i>. I said to you: A non-<i>kohein</i> [is forbidden to eat <i>terumoh</i>], but not an <i>onein</i>. 
  
  Verse 14
  
  If a man eats of holy things — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i><i></i><i>terumah</i>.
  And give to the kohein the holy thing. Something which is <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>fit to become holy — that he not pay him in coin, but in common [i.e., non-holy] produce, which becomes <i>terumoh</i>. 
  
  Verse 15
  
  They shall not profane, etc. To feed them to strangers. 
  
  Verse 16
  
  They burden them[selves] [they] themselves will bear the sin — when they eat their holy things, that were separated for the sake of <i>terumoh</i> and became holy and were forbidden to them [= the strangers]. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>And Onkelos who translated “in their eating [of it] in impurity,” translated it thus unnecessarily. 
  They burden them[selves]. This is one of three [mentions of the word] <i>es</i> in the Torah which R. Yishmo’el would expound [as though the verses] were speaking of the person himself; and so [too]: “on the day in which the time of his <i>nezirus</i> is fulfilled, he shall bring him” — he shall bring himself; and so [too]: “and he buried him in the valley” — he buried himself. So is it expounded in Sifre. 
  
  Verse 17
  
  
  
  Verse 18
  
  Vows — [he says:] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“I am obligated [to bring this sacrifice].”
  Free-will-offerings, [he says:] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“Behold, this [I will bring].” 
  
  Verse 19
  
  To gain acceptance —  bring something fit to ingratiate yourselves before Me, that [the offering] should be acceptable for you, <i>apayement</i> 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, and is not invalidated by a blemish, but [rather] by loss of a limb. 
  
  Verse 20
  
  
  
  Verse 21
  
  To fulfill an articulated vow, to express [clearly] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by his speech. 
  
  Verse 22
  
  Blind, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[this is] the noun [denoting] the blemish, “blindness” in a feminine form. It shall not have the blemish of blindness. 
  Or broken-limbed <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>it shall not be.
  Or cracked, an eye-lid which is split or nipped, and so [too if] its lip is split or nipped. 
  Wart. <i>Verue</i> in Old French.
  Scurf, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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].” [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. 
  You shall not bring — [this is mentioned] three times, [once] to forbid its designation [as an offering], [once to forbid] its slaughter, [and once to forbid] the sprinkling of its blood. 
  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.
  Or kolut. [an animal] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>whose hooves are uncloven.
  You shall make it as a free-will-offering — for the repair of the Temple.
  [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 <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>dedicated [animal intended] for the altar.
  
  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, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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. 
  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” — into small pieces, and so [too in the Talmudic expression]: “a reed broken into small pieces.” 
  In your land shall you not do this thing, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to castrate any animal or beast, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even a [ritually] unclean one — therefore it is said, “in your land,” to include all that is in your land, 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, 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 <i>kohein</i>, to offer it to Heaven. You shall not bring on his behalf <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>a blemished [animal]. And even though blemished [animals] were not forbidden as an offering from the sons of Noach, except if they were missing a limb, this applies only to altars in the fields, but [animals brought] on the altar of the Tabernacle you should not bring, though unblemished [offerings] you may accept from them. Therefore it was said above: “Any man” — to include non-Jews who may make vows and bring free-will-offerings as [do] Israelites. 
  Wounds, wounds, (quoting Targum). 
  They will not be favorably accepted for you, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to atone for you. 
  
  Verse 26
  
  
  
  Verse 27
  
  When it is born, excluding a Caesarian section. 
  
  Verse 28
  
  It and its offspring. [This rule] applies to a female [animal], for it is forbidden to slaughter <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the mother [together with] the son or daughter [on the same day]. It does not apply to male [animals], <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and it is permitted to slaughter the father and the son. 
  It and its offspring, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>even its offspring and it are implied [in the expression]. 
  
  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, and what is it that assures its acceptance? 
  
  Verse 30
  
  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. Another interpretation: That it be favorably accepted for you — consciously; 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. And even though it detailed [this rule] in regard to [sacrifices] eaten for two days [and the night between], [the verse] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>again detailed [it here], regarding [those] eaten for one day — that their slaughter should be with the intention to eat them in their [proper] time.  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, [that] was already written: “The flesh of his peace-offering for thanksgiving [shall be eaten on the day of his offering].” 
  I am Adonoy. Know Who decrees [this] thing, and let it not be trivial in your eyes. 
  
  Verse 31
  
  You shall preserve — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this [refers] to study.
  And fulfill — this [refers] to action.
  
  Verse 32
  
  You shall not profane, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to transgress My words intentionally. Since it is said, “and you shall not profane,” why does the verse say, “and I will be sanctified”? <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Surrender yourself [to martyrdom] and sanctify My Name! Perhaps [this command applies even when] he is alone? The verse says: Among Bnei Yisroel. 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, a miracle is not performed for him. For so we find in [the case of] Chananiyoh, Misho’el and Azariyoh, 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.” — whether He saves [us] or whether he does not save [us], it should be known to you, etc. [= that we will not serve your idols] 
  
  Verse 33
  
  Who brought you out — for this purpose.
  I am Adonoy, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>faithful to give reward. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Speak to Bnei Yisroel, [and say to them], the appointed times. Regulate the appointed times so that [the] Israel[ites] should become practiced in them. [We learn from this] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that [the Sanhedrin] proclaims a leap year for those living in the Exile who have left their homes 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? To teach you that whoever profanes the festivals is considered as though he profaned the <i>Shabbasos</i>, and whoever keeps the festivals is considered as though he kept the <i>Shabbasos</i>. 
  
  Verse 4
  
  These are the appointed times of Adonoy. Above [the verse] speaks of proclaiming a leap year, and here it speaks of <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>sanctification of the month. 
  
  Verse 5
  
  In the afternoon, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>from six hours onward. 
  A Pesach (offering) for Adonoy, [referring] to bringing <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the sacrifice whose name is Pesach. 
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  You shall bring a fire-offering, etc. These are the additional sacrifices which are mentioned in Parshas Pinchos. And why are they mentioned here? To say that the[se] additional sacrifices do not impede one another, [since it states]: 
  You shall bring a fire-offering to Adonoy, [bring it] under any circumstance if there are no oxen [available], bring rams, and if there are no oxen or rams, bring lambs. 
  [On each of] seven days. Wherever שִׁבְעַת, (“seven”) is said, it is a noun — a week of days, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i><i>seteyne</i> in Old French, and so too every expression of “eight of,” “six of.” “five of,” “three of.” 
  You shall not do any work of labor. Even that work which is considered as necessary labor, which cause[s] monetary loss by its neglect, such as an opportunity which is lost. So have I understood from Toras Kohanim, which teaches: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>“Perhaps even [during] the intermediate days of the festival the work of labor should be forbidden? Etc. 
  
  Verse 9
  
  
  
  Verse 10
  
  First fruits of your harvest — that it should be <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the first of the harvest.
  An <i>omer</i>, a tenth of an <i>ephoh</i> — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>such was its name, as: “[when] they measured [it] by the <i>omer</i>.” 
  
  Verse 11
  
  He shall wave. Every waving [denotes that] he moves [it] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>horizontally away from him and toward him, vertically upwards and downwards; horizontally away from him and toward him — to prevent destructive winds, [and] vertically upwards and downwards — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to prevent harmful dews. 
  Be favorably accepted for you. If you bring [it] according to this rule, it will be favorably accepted for you. 
  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 <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the Shabbos of Creation, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>you [cannot] know which [Shabbos] is meant. 
  
  Verse 12
  
  You shall prepare. . .a lamb, [which] comes as <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an obligation in connection with the <i>omer</i> [meal-offering]. 
  
  Verse 13
  
  Its meal-offering, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the meal-offering [which accompanies] its wine-offering. 
  Two tenths — it was double.
  Its wine-offering is one fourth of a <i>hin</i>. 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, which are called <i>greneds</i> [in Old French]. 
  In all your dwelling places. The Sages of Israel disagreed about this. Some learned from this that [the prohibition] of חָדָשׁ applies outside the land [of Israel], and some say that this comes only to teach [us] that we were not commanded regarding חָדָשׁ until after taking possession and settling [the land], after conquering and dividing [it among the tribes]. 
  
  Verse 15
  
  From the day after the day of rest, the day after the festival. 
  Seven complete weeks shall they be. [This] teaches that one should begin [to] count at night, for if not so, they [= the seven weeks] are not complete. 
  
  Verse 16
  
  The seventh week, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>as its Targum: “the seventh week.” 
  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]. 
  Fifty days, and you shall bring a new meal-offering for Adonoy. Bring it <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the fiftieth day. 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” [and then bring the offering]. [This] is an inverted verse. 
  A new meal-offering. “That is the first meal-offering which is brought from <i>chodosh</i>, and if you say: “But the <i>omer</i> meal-offering has [already] been brought”! [The <i>omer</i> meal-offering] is not like other meal-offerings, for it comes from <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>barley. 
  
  Verse 17
  
  From your dwelling places — and not from outside the land [of Israel].
  Bread wave-offering, the bread [to be] raised, which is raised [= offered] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for the Most High, and this is the “new meal-offering” mentioned above. 
  First fruit-offering, first of all the meal-offerings — even of the “jealousy” meal-offering which comes from barley, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>may not be brought from <i>chodosh</i> before the “two breads.” 
  
  Verse 18
  
  Along with the bread, for the sake of the bread, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>an obligation of the bread. 
  With their meal-offerings and wine-offerings, according to the rule of meal-offerings and wine-offerings explained regarding every animal [sacrifice] in the <i>poroshoh</i> of wine-offerings: 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: half a <i>hin</i> for each ox, a third of a <i>hin</i> for each ram, and a fourth of a <i>hin</i> 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 חוּמַּשׁ הַפְּקוּדִים ? When you reach the [listing] of oxen and rams, [you see] that it is not so. You must conclude from this [that] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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. 
  
  Verse 20
  
  The kohein shall wave them, a wave-offering. [This] teaches that they require waving <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>[while] alive. Perhaps all of them? The verse says: “with the two lambs.” 
  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 <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>holy things of a greater degree. 
  
  Verse 21
  
  
  
  Verse 22
  
  When you reap. [The verse] repeats [the prohibition] 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. 
  You shall leave, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>leave [it] before them and they will gather [it], and you must not help any one of them [in preference to anyone else]. 
  I am Adonoy, your God, faithful to give a reward. 
  
  Verse 23
  
  
  
  Verse 24
  
  A remembrance of the sounding [of the shofor]. A mention of Biblical verses [which relate] to [Divine] Remembrances and Biblical verses [which relate to the] <i>shofor</i> — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>to remember for your sake the binding of Yitzchok for whom a ram was brought in his stead.
  
  Verse 25
  
  You shall bring a fire-offering, the additional offerings mentioned in חוּמַשׁ הַפְּקוּדִים . 
  
  Verse 26
  
  
  
  Verse 27
  
  Indeed. Every time “however” and “indeed (except),” [are mentioned] in the Torah [they represent] a limitation. [Here, the limitation is this:] [Yom Kippur] atones for those who repent, but does not atone for those who do not repent. 
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  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 <i>koreis</i> is nothing other than destruction. 
  
  Verse 31
  
  Any work, etc. [This is repeated to teach that one who does work on Yom Kippur] transgresses many prohibitions, or to [teach that] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>work at night is prohibited, just as working during the day [is prohibited]. 
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  A holy assembly. Sanctify it with fine clothing and with prayer, and in regard to other festivals, [sanctify them] with food, drink, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>fine clothing and prayer. 
  
  Verse 36
  
  It is [a day] of convocation. I have kept you with me, 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? The verse says: “It [is a day of convocation].” 
  
  Verse 37
  
  A burnt-offering and a meal-offering, a meal-offering [which accompanies] the wine-offering which is brought <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>with the burnt-offering. 
  Each on its assigned day, a quantity fixed <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in Chumash Hapekudim. 
  Each on its assigned day — therefore, if the day has passed, the sacrifice is cancelled. 
  
  Verse 38
  
  
  
  Verse 39
  
  Indeed, on the fifteenth day, you shall celebrate — [bringing] a peace-offering [as] sacrifice for the pilgrim’s sacrifice. Perhaps this [sacrifice] supersedes Shabbos? The verse says: “However,” [which is a limitation]; since it has [a supplementary period] for repayment all seven [days of the festival]. 
  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 intercalate the years, 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. 
  You shall celebrate — peace-offerings for the festival sacrifice.
  Seven days, if he did not bring [the sacrifice] on one [day], he brings it another [day]. Perhaps he brings them all seven [days]? The verse says: You shall celebrate it — one day is meant, and not more. Why [then] is “seven” said? For the [supplementary] payment period. 
  
  Verse 40
  
  Fruit of the beautiful tree, a tree the taste of whose wood and fruit are the same. 
  Beautiful, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>which remain on its tree from year to year — and this is the אֶתְרג [= citron]. 
  A branch of palm trees. [Since the word כַּפּוֹת, “branches” appears] without a <i>vov</i>, this teaches that there is only <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>one [palm branch]. 
  Boughs of thick-leaved trees, whose branches are intertwined like ropes and like cords, and this is the הֲדַס [= myrtle] which is shaped like a braid. 
  
  Verse 41
  
  
  
  Verse 42
  
  Native born, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>this is the native-born, [and so the word] Israelite [which follows, is seemingly unnecessary, and comes] to include converts. 
  
  Verse 43
  
  That in the sukkos I caused to dwell, [in] clouds of glory. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Command Bnei Yisroel. This is the section concerning the <i>mitzvoh</i> of the [Tabernacle] lamps. And the section in the <i>poroshoh</i> of Ve-Atoh Tetzavveh, was mentioned [there] only for the sake of the Order of the Work of the Tabernacle, to explain the purpose of the <i>menorah</i>, and so it 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, and <i>Toras Kohanim</i>. 
  Continually, from night to night, like [the expression] “a continual burnt-offering,” which [comes] only from day to day. 
  
  Verse 3
  
  The Curtain of Testimony, which is before the Ark, which is called “Testimony.” And our Rabbis expounded [this as referring] to <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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 <i>Kohein Godol</i>] places as much oil in it as for the other lamps, [but] from it he would begin [to light the lamps] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>and with it he would end. 
  Aharon shall arrange it [so that it burns] from evening until morning. He should arrange it in a suitable arrangement according to the length of each night; the Sages estimated [this] at half a <i>log</i> for each lamp, and this was fit for even the [long] nights of the Teves season, and this measure was set for them [for the entire year]. 
  
  Verse 4
  
  The pure menorah, [that is, the menorah] which is [made of] pure gold. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>Another interpretation: [He should arrange the lamps] on the purity of the menorah, [by] first purifying it and cleaning it of its ashes. 
  
  Verse 5
  
  
  
  Verse 6
  
  Six in each stack — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>six loaves in one stack.
  The pure table, [that is, the table made] of pure gold. Another interpretation: [The loaves should be placed] <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on the “purity” of the table, that the supportsshould not raise the [lowest loaves of] bread <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>above the table. 
  
  Verse 7
  
  You shall put on [each] stack, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>on each one of the two stacks; there were two bowls of frankincense [in all], a fistful [of frankincense] for each one [= bowl]. 
  And it shall be — this frankincense, 
  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. 
  
  Verse 8
  
  
  
  Verse 9
  
  It shall belong — this meal-offering, for any [offering] that comes from crops is [considered in the category of] meal-offering. 
  And they shall eat it, referring to the bread, which is a masculine [noun]. 
  
  Verse 10
  
  The son of an Israelite woman went out. From where did he go out? R. Levi says: <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>He went out of his [everlasting] world. R. Berechiah says: From the section above he set out [to ridicule]. He mocked [the showbread], saying: “’On each and <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>every Shabbos he shall arrange them!’ It is the custom of a king to eat fresh bread every day, is it then [his way to eat] a cold loaf nine days old”? In astonishment. 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. They asked him: “What right have you to be here”? 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 written He entered Moshe’s court and went out guilty. [whereupon] he stood up and blasphemed [= cursed]. 
  And he was the son of an Egyptian man — he was the Egyptian <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>whom Moshe killed.
  Among Bnei Yisroel — [this] teaches that <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>he was converted.
  They argued in the encampment — regarding matters [concerning] the encampment.
  And the Israelite man — the one against him, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>who protested against his pitching his tent. 
  
  Verse 11
  
  Clearly pronounced, as its Targum: “and he pronounced,” that he clearly pronounced the Proper Name, and blasphemed — it [the Name he used] is the Explicit Name he heard at Sinai. 
  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 <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>she alone was a wayward woman. 
  Shlomis. [She was called this] because she would chatter, “Be well”! “Be well” “Be well”! babbling [many] words, asking [about] everyone’s health. 
  Daughter of Divri. She was a chatterer, speaking with every person [who came her way], and therefore she became corrupted. 
  Of the tribe of Dan. [This] tells that an evil person causes disgrace to himself, disgrace to his father, disgrace to his tribe. Similarly, “Oholiov son of Achisomoch, of the tribe of Dan” — a credit to him, a credit to his father, a credit to his tribe. 
  
  Verse 12
  
  They placed him [in the guardhouse] — <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>by himself, and they did not place the wood-gatherer with him, though the two of them were [in custody] during the same period of time. They knew <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>that one who gathered wood [on Shabbos] was [condemned] to death, as it is said, “anyone who profanes it shall be put to death,” but <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>the execution itself had not been explained to them. Therefore it is said, “For it had not been explained [to them] what should be done to him.” But regarding the blasphemer [the verse] says: “to explain to them” — for they did not know if he was liable to death or not. 
  
  Verse 13
  
  
  
  Verse 14
  
  Those who heard him. — These are the witnesses.
  All — [this comes] to includes the judges.
  Their hands. They say to him: “Your blood is on your head, and we are not punished for your death, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>for you caused [it] to yourself. 
  The entire congregation, <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>in the presence of the entire congregation. (From here) we learn that a man’s agent is like the man himself. 
  
  Verse 15
  
  Shall bear [the burden] of his sin —  with <i>koreis</i>, 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 [God’s] titles. 
  And whoever pronounces. “Pronounces” here is an expression of “cursing,” as [in the verse] “Why should I curse”? 
  
  Verse 17
  
  Any man who kills. Since it is said, “If one strikes a man and [the victim dies]” 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.” 
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  So shall it be done to him. Our Rabbis explained that [this] does not [mean] placing an actual blemish [on him], but [rather] the payment of money. <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>We appraise [his worth] as a slave [being sold in a slave-market]. Therefore [יִנָתֵן,] “giving” is written regarding it — something which is given from hand to hand. 
  
  Verse 21
  
  Whoever smites an animal shall pay for it, above (verse 18), [it] spoke of one who kills an animal, and here it speaks of one <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>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. And of one who smites <i data-commentator="Siftei Chakhamim" data-label="⚬"></i>his father or his mother. [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], so [too] one who smites his father [when he is] alive [is liable] — 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. 
  
  Verse 22
  
  For I am Adonoy, your God, the God of all of you; just as I attach My Name to you, so I attach it to converts. 
  
  Verse 23
  
  And Bnei Yisroel did —  [they carried out] the complete <i>mitzvoh</i> of stoning mentioned elsewhere [on the blasphemer]: casting [the condemned man down from a height], the heaping of stones [on him], and hanging [his body afterwards]. 
  
  
  
  
  
  Verse 1
  
  On Mount Sinai. What has the matter of the Sabbatical year [to do] with Mount Sinai? Were not all the <i>mitzvos</i> said at Sinai? Rather, [this come to teach that] just as <i>shemittoh</i> its general rules, details, and specifications were said at Sinai, so [too] all of them (the <i>mitzvos</i>) [including] their general rules and specifications. were said at Sinai, So is it taught in <i>Toras Kohanim</i>. And it seems to me that such is its explanation: Since we do not find that land <i>shemittoh</i> was repeated at the Plains of Moab in <i>Sefer Devorim</i>, we have learned that its general rules and its details — all of them — were said at Sinai. And the verse comes [to] teach [us] here that every utterance which was prophetically said to Moshe, that all of them were from Sinai — their general rules and their specifications — and they were repeated at the Plains of Moab. 
  
  Verse 2
  
  A Shabbos for Adonoy, for God’s sake, as it was said regarding the Shabbos of creation 
  
  Verse 3
  
  
  
  Verse 4
  
  Shall be [a Shabbos of rest] for the land, for the fields and vineyards. 
  You shall not prune. [That is,] that they cut off its branches; and its Targum is: “you shall not cut off,” and similar to it is “as thorns cut off,” “it is burnt with fire, it is cut down.” 
  
  Verse 5
  
  Crops which grew on their own, even if you did not sow [them], [but they] sprouted from the seed which falls on it [= the land] at the time of reaping, and that is called סָפִיחַ . 
  You shall not reap, [in order] to retain it with the rest of the harvest, but it should be ownerless — free to all. 
  Your untended vines, which you have kept secluded and from which you have kept people away, and you have not declared ownerless. 
  You shall not gather — those you may not gather, but from [that which is] ownerless, [you may gather]. 
  
  Verse 6
  
  The land’s <i>Shabbos</i>[-year] shall be etc. Even though I forbade it for you, I did not forbid it for eating or deriving benefit, but [rather] that you shall not treat it as an owner [does], but all shall be equal in it, you and your hired hand and your resident sojourner. 
  The land’s Shabbos for you . . . for food. From that which has been “rested” [= declared ownerless] you may eat, [but] you may not eat from that which is kept. 
  For you, your servant and your maidservant. Since it is said, “and let the needy among your people eat it,” perhaps they [= the crops] should be forbidden to be eaten by the wealthy? The verse says: “for you, your servant and your maidservant” — behold, the owners, the slaves and maidservants [are all] mentioned here. 
  For your hired hand and your resident sojourner — even the non-Jews.
  
  Verse 7
  
  [Also] for your domesticated animals and for the [wild] beasts. If a [wild] beast may eat, certainly a domesticated animal, since your are obligated to feed it. Why does the verse say: “and for your domesticated animals”? It compares a domesticated animal to a [wild] beast: As long as a beast can eat from the field, [you may] feed your domesticated animal from [produce stored] in the house; [when the produce] is gone from the field, put at an end (that stored) for your domesticated animal [removing it] from the house. 
  
  Verse 8
  
  Sabbatical years, seven sabbatical-periods of years. Perhaps he shall declare seven consecutive years [as] sabbatical years, and declare the jubilee after them? The verse says:  Seven years seven times — say: each <i>shemittoh</i> [comes] in its time.
  And it shall be for you the days of the seven [sabbaths of years], etc. [This verse] tells you that even if you did not declare sabbatical years, declare the jubilee at the end of forty-nine years. And the plain sense of the verse is: Let the count of sabbatical cycles add up to the number forty-nine. 
  
  Verse 9
  
  You shall make a proclamation, an expression [similar to that of] “they proclaimed throughout the encampment,” an expression of “proclaiming.”
   On Yom Kippur, since it is said, “on Yom Kippur,” do I not know that it is on the tenth of the month? If so, why was it said, On the tenth day of the seventh month? Rather, to tell you [that] blowing [the <i>shofor</i>] on the tenth of the month supersedes the Shabbos in all your land, [but] the blowing [of the <i>shofor</i>] of Rosh Hashanah does not supersede the Shabbos in all your land, but [only] at the <i>Beis Din</i> alone. 
  
  Verse 10
  
  You shall sanctify, when [the jubilee] begins they sanctify it in <i>Beis Din,</i> and say: “The year is sanctified.” 
  And proclaim freedom to slaves, whether [one whose ear has been] pierced or whether [one who] has not completed six years [of servitude], since he was sold. R. Yehudoh said: What [does the] expression <i>deror</i> [mean]? As one [= a free man] who dwells at an inn, etc. who may dwell wherever he wishes, and is not under the control of others. 
  It shall be a jubilee. This year is separate from the other years in being given a special name for it alone, and what is its name? Its name is “jubilee,” referring to the blowing of the <i>shofor</i>. 
  Each man shall return to his ancestral land, [because] the fields return to their [original] owners. 
  And each man shall return to his family, to include one who[se ear has been] pierced. 
  
  Verse 11
  
  A jubilee, the year of the fiftieth year. What does the verse mean? Since it is said, “And you shall sanctify [the fiftieth year],” etc. as it is [stated] in Rosh Hashanah and Toras Kohanim. 
  The [grapes of] its untended vineyard, the grapes which have been kept [by you], but you may gather from those that have been declared ownerless. Just as this is said in regard to the sabbatical year, so it is said in regard to the jubilee. The result is that two holy years are next to one another, the forty-ninth year [is] the sabbatical year, and the fiftieth year is the jubilee. 
  
  Verse 12
  
  It shall be holy to you — its sanctity attaches its worth as Temple property [does]. Perhaps it becomes common food? The verse says: “It shall be” — it [retains] its [essential character].
  [Whatever is] in the field, you may eat [of its produce]. By means of [crops] in the field you eat from the [produce stored] in the house, for if [the crops] of the field have ended for the beast, you have to remove [crops stored] from the house. Just as it was said in regard to the seventh [year], so is it said regarding jubilee. 
  
  Verse 13
  
  Each man shall return to his ancestral land. Was it not already said: “Each man shall return to his ancestral land”? Rather, this [comes] to include one who sells his field and his son arises and redeems it, that it returns to his father in the jubilee. 
  
  Verse 14
  
  If you sell, etc. Its meaning is according to its plain sense. There is also a midrashic exposition: From where [do we know] that when you sell, [you should] sell to your fellow-Jew? The verse says: When you sell anything —  sell to your neighbor. And from where [do we know] that if you come to buy, [you should] buy from your fellow Jew? The verse says: Or purchase — from your neighbor.
  Do not cheat — this refers to cheating in monetary matters.
  
  Verse 15
  
  According to the number of years after the jubilee you shall purchase. This is its plain sense, to explain the verse properly: It comes to forbid cheating: when you sell or buy land, you must know how many years there are until the jubilee, and according to the years [remaining] and the crops which the field is fit to yield, the seller should sell and the buyer — buy. For [the buyer] is destined to return it to him (the seller) in the jubilee year. And if there are [only] a few years [remaining], and this one sells it for a high price, the result is that the buyer has been cheated; [but] if there are many years [remaining], and he consumes many crops from it, behold, the seller is cheated. Therefore, [the buyer] must buy it according to the time [remaining before the jubilee], and this is what is said, “According to the number of produce years, he shall sell it to you” — according to the number of years of crops which it is to remain in the possession of the buyer, you should sell it to him. And our Rabbis expounded from here that one who sells his field may not redeem it in less than two years, [in order] that it should remain two years — from date to date — in the possession of the buyer. Even if there are three crops in those two years, as, for example, if he sold it to him while [the grain] was standing [in the field]. And [the word] “years” does not depart from its plain meaning, [for the verse means] to say, the number of years of crops and not of drought. And the minimum of “years” — is two. 
  
  Verse 16
  
  You shall increase its purchase price, sell it at a high price. 
  You shall decrease its purchase price, lessen its price. 
  
  Verse 17
  
  You shall not cheat one another. Here [the verse] forbids annoying others with words, that he should not annoy his fellow-Jew, not offer advice which is not appropriate to him [but] is in accordance with the plan and [for the] benefit of the advisor. And if you say: “Who knows if I had evil intentions”? For that reason it is said: You shall fear your God — He Who knows [men’s] thoughts, <i>He</i> knows! [Regarding] anything which is a matter of conscience, known only to the person involved, it is said: “You shall fear your God.” 
  
  Verse 18
  
  You will then live in the land in security. For, by the sin of [neglecting] the sabbatical year Israel is exiled, as it is said, “The land will then be appeased for its Shabbosos. . . and be appeased for its Shabbosos.” The seventy years of the Babylonian exile correspond [as punishment] for seventy sabbatical years which they abolished. 
  
  Verse 19
  
  The land will give forth, etc. and you will live securely on it. You need not worry about a drought year. 
  And eat your fill, there will be blessing even within your stomach. 
  
  Verse 20
  
  Nor gathered [our produce] into the house.
  Our produce, such as wine, fruit from trees, and crops which grow on their own. 
  
  Verse 21
  
  For three years, for part of the sixth, from Nisan until Rosh Hashanah and the seventh and eighth [years], since they would sow in the eighth during Marcheshvon, and harvest in [the following] Nisan. 
  
  Verse 22
  
  Until the ninth year, until the festival of Sukkos of the ninth [year], which is the season of bringing the crop of the eighth [year] into the house. [That is,] since [during] all the days of summer [the crops] were in the fields in the granaries, and Tishrei is the season of gathering into the house. At times, [the crops] would have to last four years — the sixth before the sabbatical year, [which is] the seventh, during which they refrain from working the land for two consecutive years, the seventh and the jubilee year. [However,] this verse was said regarding all other sabbatical cycles. 
  
  Verse 23
  
  The land shall not be sold — to place a prohibition regarding the [buyer’s refusal to] return the fields to their [original] owners during the jubilee — [in order that] the buyer should not withhold it.
  In perpetuity, for cutting off [ownership from the original owner], in a sale which severs [the field] forever. 
  For the land is Mine. Do not begrudge it, for it is not yours. 
  
  Verse 24
  
  In all your ancestral lands, [this comes] to include houses [and] a Hebrew slave; and this matter is explained in [Tractate] Kiddushin, in the first chapter. And according to its plain meaning, [this verse is placed] adjacent to the following section, [in order to introduce the law that] one who sells his landed property may redeem it after two years — either he or his relative — and the buyer may not impede [it]. 
  
  Verse 25
  
  If your brother becomes impoverished and sells. [This] teaches [us] that a person is not permitted to sell his field except under the pressure of poverty.
  Some of his ancestral land — and not all of it; [this verse] teaches [us] proper behavior: that he should leave over some of his field for himself.
  And redeems that which his brother sold — and the buyer cannot impede [it].
  
  Verse 26
  
  [Or] if the man has no redeemer. Is there a person in Israel who has no redeemers? Rather, [the verse means that he has no] redeemer who can redeem the sale. 
  
  Verse 27
  
  He shall calculate the number of years, [that is:] “How many years are there until the jubilee?” “So many and so many.” “And for how much have I sold it to you?” “So much and so much.” “You would have had to return it [to me] at the jubilee; the result is [that you actually] bought a number of crops at a set price for each year. You have consumed it for three years or four [years]; deduct that amount from the purchase-price, and take the rest [as your redemption].” [And this is the meaning of] and return the remainder (excess) of the purchase price over [the value of] the crops he consumed, and give them to the buyer. 
  To the man to whom he had sold it, this [original] seller who comes to redeem it. 
  
  Verse 28
  
  Enough to retrieve [the land] to himself — from here [we learn] that he may not redeem it by halves.
  Until the jubilee year, that it not enter into that year at all, for the jubilee releases from its beginning. 
  
  Verse 29
  
  A residential home within a walled city, a house that is within a city surrounded by a wall from the days of Yehoshua bin Nun. 
  The time allotted for its redemption shall be. Since it was said regarding a field, that he could redeem it after two years [from its date of sale] and onward — whenever he wants, but within the first two years he cannot redeem it, it was necessary to specify regarding this [= houses] that [the law] is reversed, that if he wants to redeem during the first year, he may redeem it, [but] after that he may not redeem it. 
  The time allotted for its redemption shall be [referring to] the house.
  Days, the days of a full year are called “days,” and so too: “Let the girl abide with us a year.” 
  
  Verse 30
  
  The house shall remain. . .in perpetuity, leaving the control of the seller and remaining under the control of the buyer. 
  That is surrounded by a wall — we read [the word <i>lo’</i> as if it were written <i>lo</i>], “to it.” Our Rabbis, may their memory be for a blessing, said: Even though it has none now, since it had one previously, [this rule applies]. And [the word] <i>ir</i>, “city,” is feminine, and it was [really] necessary to write <i>loh</i> “to it,” but since it was necessary to write <i>lo’</i>, [“not,] in the text, it was arranged as <i>lo</i>, “to him,” in the Scribal Tradition, [as] a play on words. 
  It is not released by the jubilee. Said R. Safra: If the jubilee occurred during that year, it shall not go out [of the buyer’s possession]. 
  
  Verse 31
  
  The houses of open cities, as its Targum, “open cities,” [i.e.,] open cities without a wall, and many [such cities] are [mentioned] in the Book of Yehoshua, “the cities and their open villages,” “in their open villages and their fortified strongholds.” 
  Shall be considered as a field of the land. Behold, they are like fields, [which are] redeemable until the jubilee, and return to their [former] owners at the jubilee if they were not redeemed [before the jubilee]. 
  It shall have a redemption — immediately, if he [so] wishes, and in this [respect] its (a house’s) privilege [of redemption] is greater than [that of] fields, for fields cannot be redeemed until two years [have passed from the time of sale]. 
  And it is released by the jubilee, without cost. 
  
  Verse 32
  
  The cities of the Levites, [the] forty-eight cities which were given to them. 
  Eternal right of redemption. He may redeem immediately, even before two years, if they sold one of their fields [which] were given to them within two thousand <i>amohs</i> around their cities. Or if they sold a house in a walled city, they may redeem them forever, and it is not irredeemably [in the possession of the buyer] at the end of year. 
  
  Verse 33
  
  If anyone redeems from the Levites, [that is,] if one buys a house or a city from them, that sale of a house or city goes out in jubilee, and returns to the Levite who sold it. and it is not irredeemably [in the possession of the buyer] as are other houses in an Israelite walled city. This “redemption” is an expression of “selling.” Another interpretation: Since it is said: “The Levites shall have an eternal right of redemption,” perhaps the verse speaks only of an Israelite who buys a house in the Levitic cities, but a Levite who buys from a[nother] Levite, [the sale] should be irredeemable? The verse says: “If anyone redeems from the Levites” — even one (= a Levite) who redeems (= buys) from a Levite [the seller has the right] of eternal redemption. 
  Then the house . . . shall be released, behold, this is another <i>mitzvoh</i> (= <i>halochoh</i>), [that is,] if he does not redeem it, it goes out in the jubilee [but] is not irredeemable at the end of a year, as is the house of an Israelite. 
  For the houses of the Levitic cities are [considered] their ancestral lands. They did not have the inheritance of fields and vineyards, but only cities in which to dwell and their pasturelands, therefore, they (these cities) are for them in place of fields, and they have [a rule] of redemption like fields, so that their inheritance should not be removed from them. 
  
  Verse 34
  
  The fields at the outskirts of their cities may not be sold — a sale by the Temple-treasurer, for if a Levite dedicated his field and did not redeem it, and the Temple-treasurer sold it, it does not go out to the <i>kohanim</i> during the jubilee, as it is said regarding [the field of] an Israelite, “and if he sells the field to another person, it shall no longer be redeemable.” But a Levite may redeem it forever. 
  
  Verse 35
  
  You must support him. Do not allow him to decline [socially and financially] and fall [altogether], [so that] it will be difficult to restore him [to his original position], but strengthen him from the time of his weakness. To what may this be compared? To a burden on a donkey: while it is still on the donkey, one [person] may grab hold of it and hold up [the load]; [but if] it (= the donkey) falls to the ground, five cannot raise it (= the load) up. 
  The proselyte and the sojourner, even if he is a proselyte or [a non-Jewish] sojourner. And what is a “sojourner”? Whoever accepts upon himself [the obligation] not to worship idols, and he [may] eat <i>neveilos</i> carcasses. 
  
  Verse 36
  
  Interest or usury. The Rabbis equated the two [terms]; [why then does the verse use both? So that one who gives or takes interest] violates two prohibitions.
  And you shall fear your God. Because a person’s desire is attracted to [the idea of] usury, it is difficult to separate him from it; for he persuades himself that it is permissible because of his money which is idle in his (= the borrower’s) possession. [Therefore] it was necessary to say “you shall fear your God.” Or [he may try to circumvent the prohibition] by pretending [that] the money is a non-Jew’s in order to lend them to a Jew with interest, behold, this matter is given over to a man’s heart and thought, and it was therefore necessary to say “You shall fear your God.” 
  
  Verse 37
  
  
  
  Verse 38
  
  Who brought you out. And [there] I distinguished between a first-born and one who was not first-born, so [too] I know and will exact punishment from one who lends money to an Israelite with interest and claims that they are a non-Jew’s. Another interpretation: Since I took you out of the land of Egypt — in order that you accept My <i>mitzvos</i> upon yourselves, even if they are difficult for you. 
  To give you the land of Canaan, as a reward for accepting My <i>mitzvos</i>. 
  To be a God for you. For whoever dwells in the land of Israel — I am a God for him; [but] whoever departs from it, is as one who worships idols. 
  
  Verse 39
  
  Work him like a slave. Demeaning work through which he is recognized as a slave — that he not carry his [the master’s] clothes after him to the bathhouse, [or] that he not put on his shoes for him. 
  
  Verse 40
  
  Like a hired hand or resident [worker], agricultural work and skilled work. Treat him like other hired hands. 
  Until the jubilee year. If the jubilee [year] occured before the six years [of his servitude], the jubilee frees him. 
  
  Verse 41
  
  He and his children with him. Said R. Shimon: If he was sold, who sold his children? Rather, from here [we learn] that this master is obligated to feed his (= the slave’s) children. 
  To his ancestral estate, to the honor[ed estate] of his ancestors, and [other people] may not mock him for this. 
  Estate, holding. 
  
  Verse 42
  
  For they are My servants — [and] My decree has precedence.
  They shall not be sold [in the market] as slaves — by public announcement: “Here is a slave for sale!” And they must not stand him on the auction block.
  
  Verse 43
  
  You must not rule over him to crush him, unnecessary labor, in order to torment him. Do not say to him: “Warm this glass for me,” while not needing it; “Hoe beneath this vine until I come.” Perhaps you think that there is no one who can tell whether [the work] is necessary or not, and I will tell him (the slave) that it is necessary? Behold, this thing is given over to his (the master’s) heart, and therefore it is said: “and you shall fear [your God].” 
  
  Verse 44
  
  Your slaves and maidservants that you shall possess. If you say: “If so, by whom shall I be served? I may not rule over my [Jewish] slaves, I may not take possession of [slaves from] the nations, for behold, you have warned me, ’You shall not allow any soul to live [among the Seven Nations],’ then who shall serve me?” 
  From the nations — they will be slaves for you.
  That surround you, [but] not [those] which are within the boundaries of your land, for about those I have [already] said: “You shall not allow any soul to live.” 
  
  Verse 45
  
  From the children of the sojourners, who have come from around you to marry wives in your land, and [if] they have children, the child follows the father[’s national identity], and is not [included] in the prohibition “you shall not allow to live.” However, you <i>are</i> allowed to buy him as a slave. 
  You may purchase [slaves]. Them you may buy.
  
  Verse 46
  
  You shall will them as inheritance to your children. Hold them as possession for your children’s needs after you. It is not possible to explain [the phrase to mean]: “Leave them as an inheritance for your children,” for if so, it should have written: “and you shall leave them as an inheritance for your children.” [The word] וְהִתְנַחַלְתֶּם is like וְהִתְחַזַקְתֶּם, [“you shall hold on to them].” 
  Man over his brother. [This seemingly redundant phrase comes] to include a prince over his people, and a king over his servants, that he should not rule over them to crush them. 
  
  Verse 47
  
  If a foreigner or sojourner acquires means. A foreigner who is a sojourner, as its Targum: “an uncircumcised sojourner,” and the end [of the verse] proves [Targum’s interpretation]: “And he is sold to a foreign sojourner.” 
  If a foreigner or sojourner acquires means. What caused him to become wealthy? His connection with you.
  While your brother becomes impoverished by him. What caused him to become impoverished? His connection with him [= the sojourner], through which he learned from his actions. 
  Foreign family. This is the non-Jew [himself], and when it says “the offspring [of a foreign family],” this [refers] to one sold to idol worship itself, to be its servitor, not to [worship] the idol itself, but to hew wood and draw water [which are used for worship.] 
  
  Verse 48
  
  Redemption shall be his, immediately. Do not leave him [in this servitude] to sink [into idolatrous ways]. 
  
  Verse 49
  
  
  
  Verse 50
  
  Until the jubilee year. Since essentially he did not buy him [for any purpose] but to serve him until the jubilee, since he will [in any case] go out in the jubilee, as it is stated below: “He goes out in the jubilee year.” The verse speaks of a non-Jew who is in your power, but nevertheless you must not approach him deviously because this would be a desecration of God’s Name. Instead, when he comes to be redeemed, let him calculate [the amount] carefully. According to amount for each year let the non-Jew deduct from the [redemption] money: If there had been twenty years from the [time] he was sold until the jubilee, and he bought him for twenty <i>maneh</i>, the result is that the non-Jew purchased a year’s work for a <i>maneh</i>. If he (the slave) remained with him for five years, and [now] comes to be redeemed, he should deduct five <i>maneh</i> and the slave should give him fifteen <i>maneh</i>, and this is: 
  His purchase price shall be [proportional] to the number of years, at the rate of the days of a hired hand it shall be with him — he shall calculate the amount for each and every year, as though he was hired to him for a <i>maneh</i> a year, and he will deduct for him [the amount he had worked off]. 
  
  Verse 51
  
  And if there are yet many years — until the jubilee.
  Accordingly, as I have explained. 
  
  Verse 52
  
  
  
  Verse 53
  
  He shall not rule over him to crush him before your eyes, that is to say: while you look on. 
  
  Verse 54
  
  If he is not redeemed through these means — he is redeemed through these, [but] he is not redeemed through [the passage of] six [years]. 
  He, along with his children, the non-Jew is required to feed his children. 
  
  Verse 55
  
  For, Bnei Yisroel are My servants — My decree has precedence. 
  I am Adonoy, your God. Whoever enslaves them below, it is as though he enslaves them above. 
  
  
  
  
  
  Verse 1
  
  You shall not make idols for yourselves. [This is] directed against one who is sold to a non-Jew, that he not say “since my master commits sexual crimes, I will do like him [will do the same], since my master worships idols, I will do like him, since my master profanes the Shabbos, I will do like him;” therefore these verses are stated. And these פָּרָשִׁיּוֹת are also said in order: At first he warned [him] regarding the seventh year, and if he coveted money and was suspected of [trading in] the seventh year, his end will be to sell his moveable property. And that is why [verse 14] was placed adjacent: “When you sell to your neighbor” — (what is written regarding this? “Or purchase from your neighbor” — something which is acquired from hand to hand) — if he does not repent, his end will be to sell his estate. [If] he [still] does not repent, in the end he sells his house; [if] he does not repent [at this point], in the end he will borrow at interest — all these last are worse than the first. [If] he has still not repented, in the end he sells himself; [if] he does not repent, not only will he sell himself to a Jew, but even to a non-Jew. 
  And a prostration stone, [an expression denoting] covering, as [in the verse] “I will cover [you] with My hand.” [This means] they cover the ground with a stone floor. 
  Upon which to prostrate oneself, even to Heaven, because [prostration involves] the spreading out of hands and feet, and the Torah forbade doing so outside the Temple. 
  
  Verse 2
  
  I am Adonoy, faithful to give reward.
  
  Verse 3
  
  If you follow My statutes. Perhaps [this refers to] the fulfillment of the <i>mitzvos</i>? When [the verse] says: “and keep My commandments and you will fulfill them,” behold, the fulfillment of the <i>mitzvos</i> is mentioned. How do I interpret [the clause]: “If you follow My statutes”? That you should labor in [studying] Torah. 
  And keep My commandments. Labor in Torah in order to keep and fulfill, as it is said: “And you shall teach them and take care to fulfill them.” 
  
  Verse 4
  
  In their proper time, at the time that it is not the habit of people to go out [of their houses], as for example on (Tuesday nights — in old [printings of] Rashi[’s commentary]) on Friday nights. 
  And the tree of the field. These are non-fruit-bearing trees, [but] they will in the future produce fruit. 
  
  Verse 5
  
  Threshing will overtake the grape-harvest. The [amount of] threshing [to be done] will be so great, [that] you will be occupied with it until [time time of] the grape-harvest, and you will occupy yourselves with the grape-harvest until the time of seed [= planting]. 
  You will eat your bread to satiation. Eating a little, [but that small amount] will be blessed in [the eater’s] innards. 
  
  Verse 6
  
  I will grant peace. Perhaps you will say: Behold food and behold drink; but if there is no peace, there is nothing! The verse says after all this: “I will grant peace in the land.” From here [we learn] that peace is equal to all [other blessings], and [so too] it [= the verse] says: “He makes peace and creates all.” 
  No sword shall pass through your land. Not only will they not come to war [upon you], but [they will not] even pass through your land from province to province [in order to make war elsewhere]. 
  
  Verse 7
  
  Before you by the sword — each before his fellow-soldier’s sword.
  
  Verse 8
  
  Of you will pursue, of the weak among you, and not [even] the heroes among you. 
  Five. . .one hundred. . . one hundred of you. . .ten thousand. Is this thus the proportion? After all, it was only necessary to state: “a hundred of you will pursue <i>two</i> thousand”? Rather, [this comes to tell us] that there is no comparison between a few who perform the Torah[’s commandments] and the many who perform the Torah[’s commandments]. 
  Your enemies will fall before you [by the sword]. They will fall before you — not in a natural way.
  
  Verse 9
  
  I will turn to you. I will turn [my attention] from all My affairs [in order] to pay your reward. A parable. To what may this be compared? To a king who hired workers, etc., as it is in Toras Kohanim. 
  Make you fruitful, with increasing population. 
  And multiply you, with an upright stature. 
  And establish My covenant with you — a new covenant, not like the first covenant [at Sinai] which you violated, but a new covenant which will not be violated, as it is said: “I will make a covenant with the House of Israel and the House of Judah a new covenant — not like the first covenant.” 
  
  Verse 10
  
  You shall eat old [store] long kept, the crops will be preserved and of good [quality] to be aged, that the old [store] long kept of three years [ago] will be better to eat than that of last year! 
  And old [store] you will have to clear out because of the new — that the threshing floors will be full of new [crops], and the storehouses [will be] full of old [store long kept], and you will need to empty the storehouses, [taking the old crops] to another place, [in order] to place new [crops] within. 
  
  Verse 11
  
  I will set My sanctuary, this is the Temple. 
  And My spirit will not loathe (reject) you, My spirit will not abhor you. Every expression of גְעִילָה is an expression of expelling a substance absorbed in something, similar [to]: “for there the shield of the mighty was repelled,” [meaning] that it did not accept the oiling for they would oil their leather shields with boiled fat, in order that an arrow’s or [spear’s-blow] would slip off, so as not to pierce the skin [of the shield]. 
  
  Verse 12
  
  I will walk among you, I will stroll with you in the Garden of Eden as one of you, and you will not be frightened of Me. Perhaps [this means that] you will not fear Me? The verse says: I will be a God for you.
  
  Verse 13
  
  I am Adonoy your God. I am worthy that you should believe in Me, that I can do all these [things], for behold, I have taken you out of the land of Egypt, and I performed great miracles for you. 
  Bars [of your yoke]. [This is] like a peg at the two ends of the yoke which impede the strap from slipping off the head of the ox, [which would cause] the knot to become untied. Similar to “Make straps and bars for yourself.” <i>Cheville</i> in Old French. 
  Standing upright, [with] upright stature. 
  
  Verse 14
  
  And if you will not listen to Me to labor [in the study of] Torah, to know the expositions of the Sages. Perhaps [this refers to] the performance of the <i>mitzvos</i>? When [the verse] says: and you will not fulfill etc., behold, the performance of the <i>mitzvos</i> is mentioned, how then do I interpret “and if you will not listen to Me”? To labor [in the study of] Torah. And why does the verse say “to Me”? the word לִי [in this chapter of punishments] refers to [the sins of] one who acknowledges his Master and intentionally rebels against Him, and so regarding Nimrod, “He was a mighty hunter before Adonoy,” he acknowledged Him and intentionally rebelled against Him, and so regarding the people of Sedom, [“The people of Sedom were] wicked and sinful towards Adonoy, exceedingly,” they acknowledged their Master and intentionally rebelled against Him. 
  And you will not fulfill, since you will not learn, you will not fulfill — resulting in two sins. 
  
  Verse 15
  
  If you despise My statutes, despise others who do perform [My statutes]. 
  Your souls loathe My laws, you hate the Sages. 
  Not to fulfill — preventing others from fulfilling [the <i>mitzvos</i>].
  All My commandments, he denies that I commanded them, and that is why it is said: “all <i>My</i> <i>mitzvos</i>,” and not “all <i>the</i> <i>mitzvos</i>.” 
  Thereby breaking My covenant, denying the Essential Principle. Behold, seven sins, the first causing the second, and so until the seventh. And these are: He did not learn, and did not perform [the <i>mitzvos</i>], despises others who do perform, hates the Sages, prevents others [from performing], denies the <i>mitzvos</i>, denies the Essential Principle. 
  
  Verse 16
  
  I will impose on you, and I will command against you. 
  Swelling, a sickness which causes the flesh to swell, <i>ampoules</i> in Old French, similar to a swollen [person] whose swelling has subsided, and the appearance of his face is washed out. 
  Fever, a sickness which inflames the body, makes it hot and burning, as [in the verse]: “For My anger has kindled a fire.” 
  That consume the eyes and fill the soul with grief. The eyes peer out expectantly and pine to see that [the sick person] should improve and be healed, [but] in the end he is not healed, and his family’s souls are grief-stricken at his death. Any desire which is not fulfilled, or any hope that is deferred, is called “consumption of the eyes.” 
  You will plant [your seeds] in vain, you sow [but] it does not grow, and if it grows, your enemies will consume [your crops].
  
  Verse 17
  
  I will set My Face against you — My attention — I will turn from all My affairs to do you harm.
  Your foes will rule over you. According to its plain sense, [the word <i>rodu</i> means] “they will rule over you.” The Aggodo of Toras Kohanim of this <i>parashoh</i>:
   Then I will do the same with you. I speak only with anger. So too [the verse]: “I too will deal with them contrarily.”
  I will impose upon you, that these blows will visit you one after another, while the first is still visited upon you, I will bring another, and join it to [the first]. 
  Terror, A blow which frightens people, and what is that? This is a deathly plague. 
  Swelling. Some people, though they are ill and bedridden, their flesh is still whole, [and so] the verse says: “swelling” — that [the flesh] is swollen. Or at times it [= the flesh] is swollen, but the sick person is comfortable and not feverish, [and so] the verse says: “and fever” — teaching that he is feverish. Or at times he is feverish, but he himself feels that he will live. The verse says: “consume the eyes.” Or he himself does not feel that he will live, but others feel that he will live — the verse says: “fill the soul with grief.” 
  You will plant your seed in vain. He sows it and it does not grow; what then do your enemies come [to] eat? The verse says: Your enemies will consume it. How is this? He sows it the first year and it does not grow; [he sows it] the second year, and it grows, [but] the enemies come and find the crop [and take it] for the days of siege, [while] those within [the besieged city] die of starvation, since they did not gather the crop the year before. Another interpretation: “You will plant your seed in vain”: In reference to sons and daughters does the verse speak; that you labor for them and raise them, and sin (the enemy) comes and puts an end to them, as it is said: “Those that I have swaddled and brought up my enemy has consumed.” 
  I will set My face against you. As it is said regarding the good, “and I will turn to you,” so is it said regarding evil, “I will set My Face.” They [= the Sages] proposed a parable; [this may be compared] to a king who said to his servants: “I am turning from all my affairs, and am concerning myself only with you — for evil.” 
  You will be defeated before your enemies, The plague will kill you within [your cities], [while] your enemies will surround you without. 
  Your foes will rule over you. I do not set up enemies for you but from you and within you. For while the nations of the world stand against Israel, they seek only that which is in the open, as it is said: “And when Israel would sow, Midyon and Amolek and the Easterners would attack, etc., they camped against them, and destroyed the produce of the land.” But when I set up against you [enemies] from you and within you, they seek your [hidden] treasures, and so [the verse] says: “Who also eat the flesh of My people, and flay their skin from off them.” 
  And you will flee, because of panic. 
  When no one is pursuing you, because of lack of strength. 
  
  Verse 18
  
  If after these, and if after these [have happened], 
  you [still] do not listen [to Me], then I will increase still other sufferings. 
  Sevenfold, as your sins, seven punishments for the seven sins mentioned above. 
  
  Verse 19
  
  I will break the pride of your power, this [refers to] the Temple, and so too [the verse] says: “Behold, I will profane My Sanctuary, the pride of your strength.” 
  I will make your heavens like iron, and your land like copper. This is more severe than Moshe[’s curse], for there [the verse] says: “And your heavens which are over your head are copper, etc.” that the heavens will exude moisture just as copper exudes moisture, and the earth will not exude moisture just as iron does not exude moisture, and [therefore] it keeps its produce [from rotting], but here the heavens will not exude moisture just as iron does not exude moisture, and there will be drought in the world. [Moreover,] the land will exude moisture just as copper exudes moisture, and [thus] destroys its produce. 
  
  Verse 20
  
  Your strength will be exhausted in vain. Behold, a person who does not labor, who does not plow, who does not sow, who does not weed, nor clears the thorns, nor hoes, but at harvest time a blight comes and strikes it, it does not matter [to him]. But a person who labors, and plows and sows and weeds and clears the thorns and hoes, and blight comes and strikes [the crop], behold the teeth of such a one are set on edge. 
  Your land will not yield its produce, even what you bring to it at the time of seeding. 
  And the tree[s] of the land. even from the very earth a curse will be upon them. Its fruit will not blossom at the time of blossoming.
  Will not give forth. [This phrase] serves both above and below — for “tree” and for “produce.”
  Will not give forth its produce, and when it does produce fruits, it casts them off; thus there are two curses [in this phrase] and there are here [therefore] seven curses [in all]. 
  
  Verse 21
  
  If you walk contrary to Me. Our Rabbis said [that the word <i>keri</i> means] “irregularly,” “by chance,” [something occurring] only occasionally — so [here]: if you will follow the <i>mitzvos</i> [only] occasionally. And Menachem explained [it as] an expression of “withholding,” and similarly [the verse]: “Withhold your foot [from your neighbor’s house,” and similarly, “a [person of] restrained spirit.” This [interpretation] is close to its Targumic [translation] of Onkelos, [which is] an expression of hardness, “for they harden their hearts, refraining from approaching Me.” 
  Sevenfold, as your sins, seven other punishments, in the number seven, as your sins [number seven]. 
  
  Verse 22
  
  I will send, an expression of inciting. 
  Will make you bereft of children. I [find mention only of] wild beasts which cause bereavement, whose nature is such [to attack humans,] however domesticated animals whose nature is not such, how do I know [that they will rob them of children]. The verse says: “The teeth of domesticated animals I will set upon them.” [Thus we have] two [punishments]. And how [do we know] that it will kill with its bite? The verse says: “With the poison of serpents of the dust.” Just as these [= the serpents] bite and kill, so too these [will] bite and kill. There were indeed years in Eretz Yisroel [in which] a donkey bit and killed, [and] a wild ass bit and killed. 
  Will make you bereft of children —  these are minors.
  Destroy your cattle, from without. 
  And reduce you[r population], within. 
  Make your roads into wasteland. [This refers to] major roads and secondary roads. Thus there are seven punishments: “teeth of domesticated animals,” “teeth of wild animals,” “the anger (= poison) of those who slither in the dust,” “and make bereft,” “cut off (= decimate),” “and reduce [population],” “and become desolate.” 
  
  Verse 23
  
  You have not been disciplined to return to Me.
  
  Verse 24
  
  
  
  Verse 25
  
  Avenging the covenant. There is “avenging” (<i>nokom</i>) which is not for the [violation of the] covenant, [such as those] as are usual with other “avengings,” [as for example] the blinding of Tzidkiyohu. Another interpretation: 
  Avenging the covenant —  avenging My covenant which you have transgressed. Every [mention] in Tanach of bringing a sword [refers to] battle of enemy armies.
  You will huddle [in your cities], from the outside into the midst of the cities because of the siege. I will send pestilence among you, [and] by means of pestilence, you will be given [into the hand of the enemy], [into the hands] of the enemies who besiege you. Since [it is not permitted] to allow a dead body to remain overnight in Jerusalem, when they take out the dead body to bury it, they are given into the hand of the enemy. 
  
  Verse 26
  
  Staff of your bread, an expression of “support,” similar to “strong staff.” 
  When I break the staff of your bread, I will break for you every support of food. These are the “arrows of famine.” 
  Ten women will bake your bread in one oven, for lack of wood. 
  And they will return your bread by weight. For the crops will have been rotted, and the bread is [therefore] crumbly, breaking in the oven. They (the women) sit and weigh the pieces to divide them among themselves. 
  You will eat but you will not be satisfied. This is a curse of the bread within the stomach. Thus there are seven punishments: “sword,” “siege,” “pestilence,” “the breaking of the staff of bread,” “lack of wood,” “crumbly bread,” “curse in the stomach.” “And you will be given [into the hand of the enemy”] is not of that number, [for] it is [the same as] “the sword.” 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  High places, towers and castles. 
  sun images, a type of idolatrous worship which they set up on roofs, and because they set them up in the sun they are called “sun images.” 
  I will set your corpses. [People] were [once] swollen from starvation, and would take their idols from their bosoms, and would kiss them; each person’s belly would split open, and he would fall [dead] upon it [the idol]. 
  My soul will loathe you. This [refers] to the departure of the <i>Shechinoh.</i>
  
  Verse 31
  
  I will turn your cities into ruins. Perhaps [this means they will be uninhabited] by man? When [the verse] says: “I will make the land desolate,” [the curse of cities empty of] mankind is mentioned. How [then] do I interpret “ruins” [in our verse]? [Empty of even] passersby. 
  And bring your Sanctuaries into desolation. Perhaps [this means that they will be empty] of sacrifices? When [the verse] says: “I shall no longer scent [accept favorably the fragrance of your offerings],” sacrifices are mentioned. How [then] do I interpret “and bring your sanctuaries into desolation”? [They will be empty of] bands of pilgrims — caravans of Israel[ites] who would sanctify themselves and gather together to come there. Thus there are seven punishments: eating the flesh of sons and daughters and the destruction of the high places — these make two, [since] the cutting down of sun images is not a punishment, but rather [this means that] by means of the destruction of the towers the sun images at the top of the roofs fall and are cut off, “and I will set your corpses,” etc., this makes three, the departure of the <i>Shechinoh</i> [makes] four, the destruction of cities, the desertion of the Sanctuary by bands of pilgrims, “and I shall no longer scent your offerings” — making seven [in all]. 
  
  Verse 32
  
  I will make the land [so] desolate. This is [actually] a kindly measure for Israel, for their enemies will not find any satisfaction in their land, for it will be desolate of its inhabitants. 
  
  Verse 33
  
  I will scatter you among the nations. This is a harsh measure, for when the inhabitants of a province go into exile to one place, they see each other and are comforted, [but] Israel is scattered as by a winnowing fan, as when a person winnows barley with a fan, and no one of [the barley grains] clings to the next. 
  Unsheath. When [a soldier] unsheates [his] sword, the scabbard is emptied. And its midrashic [explanation]: A sword once drawn in your [pursuit] does not quickly return [to its scabbard], as a person who empties his water [from its container] — it does not quickly return [to the container]. 
  Your land will be desolate, [and] you will not quickly return to its midst, and thus your cities will be in ruins —  they will seem desolate [even] to you, for when a person is exiled from his house, from his vineyard and his city, [but] is destined to return, it is as though his house and vineyard are not in ruins. So it is taught in <i>Toras Kohanim</i>. 
  
  Verse 34
  
  [The land] will then be appeased, it will appease the wrath of God, Who was angry regarding [the neglect of] sabbatical years. 
  Will be appeased — for the King — its sabbatical years.
  
  Verse 35
  
  (All the days that it lies desolate, a passive construction [= “being made desolate”], and the <i>mem</i> has a דָגֵּשׁ in place of the doubled [<i>mem</i>] [in the word] <i>shemomoh</i>.) 
  The rest it did not have on your Shabbosos. The seventy years of the Babylonian exile correspond to the seventy years of sabbatical years and jubilees [which were neglected], and [thus] were years during which Israel angered God in their land — four hundred and thirty years. Three hundred and ninety were the years of their sin, from [the time] they entered the land until the Ten Tribes went into exile. and the inhabitants of Yehudoh angered Him forty years from [the time] the Ten Tribes went into exile until the destruction of Yerusholayim — as it is said in [the Book of] Yechezkel: “Lie on your left side, etc. [When] you complete these, you will lie on your right side [again]” — forty days” — “you will bear the iniquity of the House of Judah.” This prophecy was said to Yechezkel in the fifth year of the exile of King Yehoyochin, and they lasted yet another six years until the exile of King Tzidkiyohu — which yields [the number] 46. And if you say Menasheh’s years were fifty-five, [I would answer] Menasheh repented for thirty-three years, and all the years of his wickedness were twenty-two, — as they (= the Rabbis) said in the <i>Aggodoh</i> of <i>Chelek</i> — and [those] of Amon: two, eleven for Yehoyokim, and similarly for Tzidkiyohu. Go calculate for 436 years the [number of] sabbatical years and jubilees contained in them, they [number] 16 [years] per century — 14 sabbatical years and 2 jubilees — resulting in 64 [years] for four centuries, [and] for 36 years [we have] five sabbatical years — [the total] is seventy minus one. [There is] yet another year, for [this 436-year period] ended with a sabbatical year, which completes the seventy. And on them (= the Israelites) was decreed [an exile] of seventy complete years, and so [the verse] says in Divrei Hayomim, “until the land had paid her sabbaths, etc. to fufill her seventy years.” 
  
  Verse 36
  
  I will send timidity — panic and faint-heartedness. The <i>mem</i> of מרֶךְ is a formative letter which falls away, like the <i>m</i><i>em</i> of מוֹעֵד and מוֹקֵשׁ . 
  And they will flee as though fleeing from a sword. As though the pursuers were killing them.
  A blown leaf, which the wind pushes and it beats against another leaf, so that, in tapping it, it rustles. And so is its Targum: “the sound of a leaf beating.” (An expression of beating, “beaten by an east wind,” [the word שַׁקִיף] is an expression of <i>mashkof</i>, “lintel,” the place [against which] the door beats.) And so the Targum of חֲבּוּרָה, “a wound,” <i>mashkofei</i>, “[a spot which has been] beaten.” 
  
  Verse 37
  
  They will stumble over one another, when they rush to flee [the enemy], they will stumble into one another, for they will be panic-stricken as they run. 
  As though before a sword. As though they are fleeing before killers — that their hearts will be in a panic, and at every moment they think that a person is pursuing them. And its midrashic explanation is: “They will stumble over one another” — one by the sin of the other, since all Israel is responsible for one another. 
  
  Verse 38
  
  You will be lost among the nations. When you will be scattered you will be lost from one another.
  [The land of your enemies] will consume you — [this refers to] those who will die in exile.
  
  Verse 39
  
  The iniquities of their ancestors which are [still] with them — when the sins of their ancestors are with them, when they hold onto the deeds of their ancestors. 
  Will they rot away. An expression of “melting,” similar to “they shall melt away.” And like it [is the verse]: “[Their eyes] shall melt away in their sockets,” “My wounds melt.” 
  
  Verse 40
  
  
  
  Verse 41
  
  And [I will] bring them, I Myself will bring them; this is a good measure for Israel, that they should not say: “Since we have been exiled among the nations, we will do as they do.” I will not allow them [to do this], but I will establish My prophets, and bring them beneath My shelter, as it is said: “And that which comes into your mind shall not be at all, [that you say, ’We will be as the nations, as the families of the lands, to serve wood and stone’]. As I live, [says the Lord God,] surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be king over you, etc.” 
  Or perhaps then [their uncircumcised heart] will be humbled. As: “If it was known that it was a goring ox” — if then they will be humbled. Another interpretation: “Perhaps then their hearts will be humbled, etc.” 
  And then their iniquities will be appeased. They will atone for their iniquities with their sufferings.
  
  Verse 42
  
  I will remember My covenant with Yaakov. In five places [the name Yaakov] is written “full,” and [the name of the prophet] Eliyohu [is spelled] “defectively” in five places. Yaakov took a letter from the name of Eliyohu [as a] pledge, that he [= Eliyohu] should come and announce the redemption of his children. 
  I will remember My covenant with Yaakov. Why are they [= the Patriarchs] listed in reverse order? So as to say: The youngest, Yaakov, [alone] is worthy of that; and if he is not worthy, behold, Yitzchok is with him, and if he is not worthy, behold, Avrohom is with him, and he is worthy. And why is “remembrance” not said [in connection] with Yitzchok? Because Yitzchok’s ashes are visible before Me, [as though] they are heaped up and lying on the altar. 
  
  Verse 43
  
  Since what certainly caused [this] is that. [As] retribution and in retribution, in that “they despised My laws.” 
  
  Verse 44
  
  All this notwithstanding, and even if I bring about this punishment for you which I have stated, [nevertheless,] even when they are in the land of their enemies, I will not despise them, [in order] to put an end to them, and to violate My covenant with them. 
  
  Verse 45
  
  The covenant of their ancestors — of the tribes.
  
  Verse 46
  
  And the teachings, one in written form and one in oral form. [This] tells [us] that both of them were given to Moshe at Sinai. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  When a person expresses — he specifies orally.
  Pledging valuation of souls, to give the worth of souls, [that is,] to say: “The worth of something on which the soul depends is incumbent upon me.” 
  
  Verse 3
  
  The valuation. . .shall, etc. This [word] עֵרֶךְ does not denote “money,” but rather, whether he is worth much or little — “according to his years” — that is the worth set for him in this <i>paroshoh</i>. [The word עֶרְכְּךָ,] 
  valuation is like עֵרֶךְ, and as to the doubling of the <i>kof</i>, I do not know from which grammatical form it is [derived]. 
  
  Verse 4
  
  
  
  Verse 5
  
  If from five years of age. Not that the one vowing is a minor, for the words of a minor have no legal force, but [rather this refers to the case in which] an adult says: “The valuation of this minor, who is five years old, is incumbent upon me.” 
  
  Verse 6
  
  
  
  Verse 7
  
  If from sixty and above, etc. When one reaches the years of old age, a woman is considered close [in economic value] to a man; (therefore, a man in growing old loses more than a third of his value, [while] a woman loses [just] a third of her value.), As people say, “An old man in the house — a snare in the house; an old woman in the house — a treasure in the house, and a good sign in the house.” 
  
  Verse 8
  
  And if he is [too] poor, that he cannot afford to give this valuation. 
  He shall set him — the one whose value is being assessed [shall be set] before the <i>kohein</i>, and he (= the <i>kohein</i>) shall assess his value according to the means of the one pledging the assessment. 
  According to the means, he should assess him according to his means, and should leave him enough to live on: a bed, mattress and cushion, and the tools of his trade. If he is donkey driver, he leaves him his donkey. 
  
  Verse 9
  
  Any of it that he will give. [If] he said: “The foot of this [animal] is a burnt-offering,” his statement is binding, and it must be sold for the needs of a burnt-offering, [but] its sale price is [considered] common [= non-holy] except for the price of that limb. 
  
  Verse 10
  
  Whether it be a good one for a worse one, an [as yet undedicated] unblemished [animal] for [an already dedicated] one which has a blemish. 
  [Or] a bad one for a better one, and certainly [the exchange of] good for good or bad for bad [is forbidden]. 
  
  Verse 11
  
  If it is any unclean animal. The verse speaks of a blemished [animal], which is “unclean” as far as offering it is concerned. The verse teaches you that unblemished sanctified [animals] do not become unsanctified by redemption unless they have become blemished. 
  
  Verse 12
  
  As the kohein determines its value for you, so shall it be, for other people who come to buy it from Temple property. 
  
  Verse 13
  
  If he will indeed redeem it, The verse is more stringent in regard to the owners, [requiring] the addition of a fifth, and so [too] regarding one who consecrates a house, and so [too] one who consecrates a field, and so [too] regarding the redemption of second tithe — the owners add a fifth, [but] not other people [who come to redeem them]. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Its valuation shall be according to the measure of its seed, not according to its worth. Whether the field is good or bad, the redemption of which was dedicated is the same: an area fit for a כּוֹר of barley seed for fifty <i>shekolim</i>. Such is the Torah’s decree, and that applies to one who comes to redeem it at the beginning of the jubilee [cycle], [or] if he comes to redeem it in the middle [of a cycle], he pays according to the proportion of a סֶלַע and a פּוּנְדְּיוֹן per year. Because it is only consecrated for the number of years in a jubilee [cycle]: if it is redeemed [by the owner], fine; if not, the [Temple] treasurer sells it for this price to another, and it remains in the hands of the buyer until the jubilee, like other fields which are sold. And when it leaves his (= the buyer’s) possession, it returns to the <i>kohanim</i> of that priestly-watch in which the jubilee [year] occurs, and is divided among them. This is the law stated regarding one who consecrated a field, and now I will explain it in the order of the verses. 
  
  Verse 17
  
  If immediately after the jubilee year he consecrates [his field], etc. If when the jubilee year passes, he immediately consecrated it, and this one comes to redeem it immediately. 
  It shall be established according to its valuation, according to this assessment mentioned shall it be: he shall give fifty <i>shekolim</i> [for the entire jubilee cycle]. 
  
  Verse 18
  
  If after the jubilee he consecrates his field. And so [too] if he consecrated it from the time of the jubilee and it remains in the possession of the [Temple] treasurer, and this one comes to redeem it after the jubilee — 
  then the kohein shall calculate the money [due] according to the remaining years, according to the proportion. How is this? Note that [the verse] set the price for forty-nine years [at] fifty <i>shekolim</i>, yielding a <i>shekel</i> per year, and an additional <i>shekel</i> for all of them. A shekel is forty-eight pundionim resulting in a סֶלַע [= shekel] and a פּוּנְדְּיוֹן per year, except that one פּוּנְדְּיוֹן is missing for all of them. Our Rabbis stated that the [missing] פּוּנְדְּיוֹן is a commission for money changing. [Therefore,] one who comes to redeem [the field] gives a סֶלַע [= <i>shekel</i>] and a פּוּנְדְּיוֹן for each year of the remaining years until the jubilee year. 
  And its valuation shall be reduced accordingly. [That is, according] to the number of years that are from the jubilee year until the year of redemption. 
  
  Verse 19
  
  And if he will redeem — [if] the one who dedicated it [redeems it], he should add a fifth over this amount. 
  
  Verse 20
  
  And if he does not redeem the field — the one who dedicated [it]
  and if he — the Temple treasurer — sells
  [sells] the field to another person, it shall no longer be redeemable, to return to the possession of he who dedicated [it]. 
  
  Verse 21
  
  When the field is released by the jubilee, from the possession of the one who bought it from the Temple treasurer, in the manner of other fields which leave their buyer’s possession in the jubilee. 
  It becomes sacred to Adonoy. Not that it returns to the Temple treasury, for Temple upkeep, to the control of the Temple treasurer, but just as a field that was consecrated, which is given to the <i>kohanim</i>, as it is said: “Every consecration in Israel shall be yours,” this too must be divided among the <i>kohanim</i> of that priestly watch in which Yom Kippur of the Jubilee falls. 
  
  Verse 22
  
  If it is a field that he purchased, etc. There is a distinction between a field purchased and a field inherited, for, a field purchased is not divided by the <i>kohanim</i> in the jubilee, since [the one who consecrates] it can consecrate it only until the jubilee, since in the jubilee it is destined to leave his possession and return to its [original] owners. Therefore, if he comes to redeem it, he must redeem it for this price, set down for an ancestral field. And whether he does not redeem it, and the treasurer sells it to someone else, or he does redeem it — On the jubilee year the field shall revert to him from whom it was purchased — [i.e., to him from whom] he that had consecrated it (had bought it). And lest you say “to him from whom it was purchased” [refers to] this last buyer [who bought it] from him, and that is the [Temple] treasurer, it was therefore necessary to say “to him whose ancestral land it was” —  [meaning,] from an ancestral inheritance — and this is the original owner who sold it to the one who consecrated [it]. 
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  All of your valuations shall be in holy shekolim. Every valuation, regarding which <i>shekolim</i> are mentioned, must be in holy <i>shekolim</i>. 
  Twenty geirah, twenty <i>mo’oh</i>. Such were they at first, but afterwards they added a sixth. Our Rabbis stated: [There are] six silver <i>mo’oh</i> to the <i>dinar</i>, twenty-four <i>mo’oh</i> to the <i>sela’</i> [= a <i>shekel</i>]. 
  
  Verse 26
  
  A man shall not consecrate it, for the sake of any other sacrifice, because it is not his. 
  
  Verse 27
  
  If it is of an unclean animal, etc. This verse does not refer to a firstling, for it cannot be said of a firstling of an unclean animal “he shall redeem it based on the valuation.” [Furthermore,] this [cannot] be a donkey, for the redemption of a first-born donkey is a lamb, which is a gift to the <i>kohein</i>, and does not [go] to the Temple treasury. Rather, the verse refers to [consecrations to] the Temple [treasury,] for the verse above speaks of the redemption of a [ritually] clean animal which became blemished, and here it speaks of one who consecrates a [ritually] unclean animal to the Temple upkeep. 
  He shall redeem it based on the valuation, according to what the <i>kohein</i> shall assess it[s worth]. 
  If it is not redeemed by the owners, 
  it shall be sold — to others.
  
  Verse 28
  
  However, any dedications, etc. Our Rabbis were in disagreement over the matter. Some say that unspecified consecrations belong to the Temple treasury. How do I [then] interpret [the verse]: “Every consecration in Israel shall be yours”? This refers to dedications [made explicitly for the] <i>kohanim</i>, where [the one who dedicated it] said clearly: “Behold, this is a dedication for the <i>kohein</i>.” And some say: unspecified dedications [go to] the <i>kohein</i>. 
  [None of these] can be sold or redeemed, but must be given to the <i>Kohein</i>. According to the opinion of the one who says: “Unspecified dedications belong to the <i>Kohein</i>,” this verse is explained as [referring] to unspecified dedications, and [according to] the one who says: “Unspecified dedications belong to the Temple upkeep,” this verse is explained as [referring] to dedications [explicitly dedicated] to <i>kohanim</i>, for all admit that dedications [dedicated] to <i>kohanim</i> cannot be redeemed, until they come to the hand of the <i>kohein</i>, [while] dedications [dedicated] to the Highest may be redeemed. 
  Everything that is dedicated is most holy. The one who says unspecified dedications belong to the Temple upkeep, brings proof from here, and the one who says [that] unspecified dedications belong to the <i>kohanim</i> explains [that the sentence], “Everything that is dedicated is most holy,” teaches that dedications to <i>kohanim</i> apply to sacrifices that are most holy [as well] as to sacrifices of lesser degree. He gives [them] to the <i>kohein</i>, as we learned in Maseches Arochin: If a vow, he gives their worth, [and] if a voluntary offering, he gives the worth of its benefit. 
  Be it people. As for example, [if] he dedicated his [Canaanite] slaves or his Canaanite maidservants. 
  
  Verse 29
  
  Any dedication that a man will dedicate, If a person is going to be executed and [some]one[, on seeing him,] said: “His worth is on me” — he has said nothing. 
  He shall surely be put to death, behold, he is going to die, [and] therefore he cannot be redeemed; he has no worth, and no [vowable] value. 
  
  Verse 30
  
  All tithings of the land — the verse speaks of second tithe.
  The seed [crops] of the land — of grain.
  Of the fruit of the tree — wine and oil.
  Belongs to Adonoy, God has taken possession of it, and it is from His table that He has commanded you to go up and eat in Jerusalem, as it is said, “And you shall eat before Adonoy your God, the tithe of your grain, your wine,” etc. 
  
  Verse 31
  
  Of his tithe — but not of the tithe of his fellow-Jew. One who redeems the [second] tithe of his fellow-Jew, does not add a fifth. And what is its redemption? He redeems it in order to permit [its] consumption in any place, and he brings up the coins [of its redemption/sale] and eats [the food bought with them] in Jerusalem, as it is said, “Then you shall lay out in money,” etc. 
  
  Verse 32
  
  Under the rod, when he comes to tithe them, he makes them pass out through the gateway one after another, and the tenth [one] he strikes with a rod smeared with red dye, [so that] it can be recognized [as being of] the tithe. So does he do to the young lamb and calves of each year. 
  Shall be sacred to Adonoy, to be brought to the altar, its blood and innards, and the flesh is eaten by the owners, since it is not counted with other gifts of the priesthood, and we have not found that its flesh should be given to the <i>kohanim</i>. 
  
  Verse 33
  
  He shall not make a distinction, etc. Since it is said: “And all your choice vows,” perhaps he should select and bring out the nicest? The verse says: “He shall not make a distinction between better or worse [animals]” — holiness descends on it whether it is whole or blemished; not that it may be brought [when] blemished, but it may be eaten under the law of tithing, and it is [thusly] forbidden to be shorn or worked.