Devarim
Book 5: Deuteronomy

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RE'EY - NOTES ON RASHI COMMENTARY

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Chapter 11 - Text Notes

1 The actual blessing and curse are not placed before them here, as they are not mentioned in this chapter. Rather, "placing before them" refers to the arrangement that they be pronounced at Mount Gerizim and Mount Eival, in v. 29. (L.H.)

2 Not simply "that you listen": The listening is not definite, but is the condition for the blessing. Scripture differentiates between the blessing, given "on condition" that you listen, and the curse, given "if" you do not listen (v. 28). The blessing is given immediately, on condition that you listen---if you fail to listen, it will be withdrawn. The curse, however, is given only 'if' you do not listen, but not before. (G.A.)

3 Straying from the course implies leaving it entirely. (M.)

4 Since he denies G-d, who is the source of all mitzvos. (G.A.)

5 Sifrei, 11:28.

6 Not "the blessing." That is intangible, and cannot be placed. (M)

7 But not on the mountain. The Levites who pronounced the blessings and curses stood between the mountains [Rashi to 27:12]. (M.)

8 "A blessing and a curse" indicates that the blessing is first. (G.A.)

9 27:15--26. Only the curses are mentioned explicitly, since the purpose was for the Israelites to accept them as punishment for violating the Torah. Still, the blessings preceded them, in order to open the assembly on a meritorious note. (G.A.)

10 Sifrei, 11:29.

11 "Are they not...", and "Is it not..." (3:11) are generally intended to support the veracity of a statement. Here, however, the purpose is simply to provide the landmarks. (M.)

12 {Hebrew Ref} , "far beyond," is attached to the preceding words, not the following ones. The reading is {Hebrew Ref} , "across the Yardein, far beyond," not {Hebrew Ref} , "far beyond the route." See following Rashi. (M.)

13 {Hebrew Ref} , "beyond," refers to a great distance, {Hebrew Ref} , "after," to a short distance. (G.A.)

14 Bereishis Rabah, 44:5.

15 Where the sun sets. (M.)

16 Which indicate that they should be read separately.

17 Also entitled the regal symbol, as it indicates that the word stands separately, in regal isolation. (G.A.)

18 The yesiv, also entitled the service symbol, as it indicates that the word services, or is attached, to the word which follows. (Ibid.)

19 The {Hebrew Ref} in {Hebrew Ref} is dotted. Generally, the dot does not appear in a letter which follows a word ending with {Hebrew Ref} , as {Hebrew Ref} . The presence of the dot here indicates that {Hebrew Ref} begins a new phrase. Since it is not read in conjunction with {Hebrew Ref} , the {Hebrew Ref} may be dotted. (Ibid.)

20 'Opposite' may be nearby, or at a distance. "Near Moreh Plain" indicates that the mountains were at a distance from Gilgal. (M.)

21 Sotah, 33:b.

22 This explains why Moreh Plain is a greater landmark than the mountains themselves---it was the well known city or Shechem. (G.A.)

23 Bereishis, 12:6.

24 Sotah, ibid.

25 Otherwise, why mention the Yardein crossing here? (M.)

26 Sifrei, 11:31.

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Chapter 12 - Text Notes

27 The repetition, {Hebrew Ref} . (M., G.A.)

28 Sifrei, 12:6.

29 Not literally 'obliterate all the places'---places themselves cannot be obliterated---but 'obliterate 'from' all the places'. (G.A.)

30 "Their gods, etc." is the object of extirpation. You must obliterate, from all the places, etc., their gods on the mountains. (M.)

31 Sifrei, 12:3.

32 Avodah Zarah, 47:b.

33 Avodah Zarah, 48:a. Although worship of the earth itself, or objects embedded in it, does not subject them to the destruction commandment, the asherah tree is regarded as separate from the earth, because it grew from a seed implanted by man (Rashi to Avodah Zarah), or because it may be grasped as a separate object by the human hand. (G.A.)

34 Avodah Zarah, 46:a.

35 Like the nations who worshiped on the mountains and valleys everywhere, and under every tree, as described in verse 2. But not 'Do not smash the altar of G-d, as you must smash the altars mentioned in verse 3'. Smashing the altar of G-d is unthinkable, and requires no prohibition. (G.A.)

36 Even if your intention is to spare the written name from irreverent treatment. (G.A.)

37 Should you require it for personal use. (G.A.)

38 Accordingly, vs. 4 and 5 are understood as, 'Do not disrespectfully erase the name or break an altar stone---rather, pay your respects at the place G-d will select'. (Ramban)

39 R' Yishmael admits, however, that an observant Israelite might erase the name in a misguided effect to spare it from irreverent treatment. (M. See fn. 9.)

40 The Torah regularly prohibits heinous behavior explicitly, but here "...to the Lord 'your G-d'  " indicates that the prohibition is addressed to a G-d-fearing person. Or, our prohibition is addressed to someone who has religiously fulfilled the mandate to smash idolatry (v.3) (G.A.)

41 Sifrei, 12:7.

42 So long as the Tabernacle was at Shiloh, sacrifices were not permitted anywhere else, as stated in vs. 6--8. When the Tabernacle was at Gilgal, Nov, and Giveon, however, sacrifices were permitted at other altars as well. (M)

43 Sifrei, 12:19.

44 Sifre, 12:12. The voluntary offerings are mentioned later in the passage. (G.A.)

45 This explains why they must be brought to the place G-d chose. (M., G.A.)

46 Sifrei, Ibid.

47 26:4.

48 Sifrei, ibid.

49 "Bring...there" in our passage is not a command to offer them up yourself, but to bring them to the kohein so that he may offer them. (M)

50 Not "when" you were blessed, which would infer that those who were not blessed are exempt. But "as" you were blessed. Everyone is required to bring, with the amount brought varying as the blessing was varied. (G.A.)

51 Sifrei, 12:14.

52 But not from v.5, which refers to the Tabernacle established at Shiloh, after the holy land was apportioned. There, obligatory sacrifices were permitted. (M)

53 11:31.

54 Sifrei, 12:15,16.

55 This follows Rashi's interpretation of v. 8 as referring to the fourteen years of conquest and apportionment.

56 But not "until now," which would refer to the present time, before the crossing of the Yardein. See fn. 29. (G.A.)

57 "Repose" may be temporal---indeed, the Mishkan at Shiloh was only temporary. "Heritage," however, is eternal, as Jerusalem is the eternal site of the Sanctuary. (G.A.)

58 The conquest of the land is described as "inheriting," the apportionment "settling." Cf. below, 26:1. (S.C.)

59 Shoftim, 3:1.

60 Shmuel 2, 1:2.

61 Sifrei, 12:18.

62 V. 5.

63 V. 8. See Rashi there.

64 Zevachim, 119:a.

65 Sifrei, 12:22.

66 In addition to the positive commandment, "It is there that you shall bring..." (v.11) (M.)

67 Sifrei, 12:22.

68 {Hebrew Ref} is not interpreted literally as "Anywhere you see," but conceptually, as "Anywhere you envision." (M.)

69 "Anywhere you envision" is otherwise redundant. It limits the prohibition to offerings which occur to you, but not to the prophet. (G.A.)

70 Melachim 1, 18:23.

71 Sifrei, 12:23.

72 Cf. below, 33:12. This follows the opinion that Jerusalem was apportioned to individual tribes. However, according to the opinion that Jerusalem was never apportioned, but remained a collective national territory, shared by all the tribes, our verse refers to the Tabernacle at Shiloh, in Yoseif's territory. (M., from Sifrei)

73 V. 5. The redundancy there seems to indicate that the territory belonged to all the tribes. (G.A.)

74 Shmuel 2, 24:24. See Rashi there.

75 Sifrei, 12:9.

76 Non-sacrificial meat, eaten by the craving of one's appetite, rather than because of the Torah's command to eat the unburnt portion of the sacrifice. "Appetite meat" was forbidden during the years the Israelites wandered in the desert. (M., from Chulin, 16:b.)

77 V. 20.

78 "...you may eat meat with the fullness of your appetite." This clearly permits "Appetite meat."

79 Unlike sacrificial meat, which must be eaten within the confines of the Sanctuary.

80 Sifrei, 12:25. "Except" suggests that there is an exception to the redemption release in case of a blemish. Logic dictates that the transient blemish, rather than the permanent one, is the exception. (M.)

81 "You may eat" would have been sufficient. The addition of "slaughter" teaches that only the benefit derived from slaughter-eating is permitted, but not shearing or milking. (M., from Bechoros, 15:b.)

82 Vayikra, 7:19.

83 Although our passage does not specify the single plate, this is derived by comparison with (v. 22.) "the unclean and the clean may eat it 'together.'  " (M.)

84 Thereby rendering the meat itself unclean, by contact with the unclean eater. Still, the clean eater may eat the meat, despite Vayikra's prohibition against eating contaminated sacrificial meat. This indicates that the sacrificial sanctity no longer applies. (Ibid)

85 Sifrei, 12:26.

86 And are therefore not subject to the ritual uncleanliness prohibition. (G.A.)

87 The comparison with the deer and the gazelle. Otherwise, the comparison is redundant, as the exemption from the uncleanliness prohibition is clearly indicated merely by the statement that the unclean and the clean may eat together. (G.A.)

88 Scripture (below, 18:3) specifies that they be given to the kohein after the slaughter of the ox or sheep but not the deer or gazelle.

89 Sifrei, 12:27.

90 Thus allowing for the presumption that it may be eaten, on the premise that only blood suitable for sprinkling on the altar is forbidden. (M. See Vayikra, 17:10, 11.)

91 Although Vayikra (17:10) has already prohibited the blood of a non-sacrificial animal (See Rashi there), our prohibition is necessary to include a permanently blemished animal, ineligible for sacrificial sanctity. (G.A.)

92 Vayikra, 17:13, requires that blood spilled during the slaughter of kosher fowl or wild animals be covered. Our passage teaches that this does not apply with the blood of domestic cattle. (G.A., from Chulin, 84:a)

93 Edible seeds, or other food, are invested with ritual contamination through contact with an unclean object, such as the carcass of a rodent. However, such contamination occurs only after the seed was "conditioned"---i.e., moistened by a liquid, like water (Vayikra, 11:38). Our verse teaches that blood qualifies as a conditioner.

94 Sifrei, 12:29.

95 Forbidding eating the tithes outside the confines of Jerusalem, in addition to the positive command in verse 11 requiring that they be eaten there. (M.)

96 {Hebrew Ref} , literally "you are unable to eat," is translated as "you are not permitted to eat." The description of the prohibited act as something beyond one's capacity emphasizes its severity. This teaches that the eating is prohibited even for someone prevented from travelling to Jerusalem by illness or some other unavoidable circumstance. (G.A.)

97 Yehoshua, 15:63.

98 Shmuel 2, 5:6. King Dovid was told that he could not enter the territory of Yevus so long as the blind and the lame were there.

99 "The blind" was a sightless representation of the patriarch Yitzchak, who became blind in his old age. (Bereishis, 27:1) "The lame" was a crippled representation of the patriarch Yaakov, who was lamed in his battle with the angel. (Bereishis, 32:26) Avrohom's oath was inscribed in the mouths of the statues. (Rashi to Shmuel, ibid.)

100 Only the kohanim are permitted to eat the first born. (M)

101 Sifrei, 12:34.

102 Of Jerusalem.

103 Sifrei, 12:35.

104 In addition to the positive commandment concerning the Levite in verse 18. (M)

105 Sifrei, 12:36.

106 Ibid. In Eretz Yisroel, the Levite did not receive a portion of the land. Thus, the Israelites were required to support them from their portion. This distinction does not apply in the diaspora. (Pa'aneach Raza)

107 Rashi below explains that our passage permits non-sacrificial meat. the additional proper behavior teaching is derived from "and you say, 'Let me eat meat,' for you have an appetite for meat." (G.A.)

108 Sifrei, 12:38.

109 Chulin, 28:a.

110 Verse 20 has already sanctioned eating meat as desired when the boundaries are expanded (see Rashi there). But perhaps that merely removes the requirement that all meat be consumed as a sacrificial Sanctuary service, but not the requirement that it be sacrificial. Accordingly, even after expansion, meat may be consumed only as part of a sacrifice, offered on a personal bamah altar, and only in ritual purity. With the addition of our passage, the Torah teaches that expansion permits totally non-sacrificial meat, even in impurity. (G.A.)

111 Since they are not eligible as sacrificial offerings. (S.C.)

112 The word "only" is always exclusionary. Here it teaches that fat is excluded from the comparison with the deer and gazelle. (S.C.)

113 Bechoros, 15:a.

114 To resist the inclination to disobey G-d. (S.C.)

115 Sifrei, 12:42.

116 A limb removed from a living animal is prohibited even if eaten after the animal has died. The sense of the passage is, 'Do not eat meat which was removed from the animal while its spirit was with the meat. (M)

117 Sifrei, 12:43.

118 Karesos, 4:b. After the slaughtering incision is made in the animal's throat, blood initially drips from the wound, then gushes, then finally drips again. The initial and final dripping blood is tamtzis blood. (M.)

119 Karesos, ibid. The prohibition applies only when the blood moved from place to place within the limb through cooking. Raw meat, however, may be eaten even if the blood was not removed through salting. (M., from Karesos, there.)

120 Verse 26 mentioned "your sacred offerings" without specifying which type. Our verse explains, "If they are burnt offerings, etc." (G.A.)

121 Rashi clarifies this because scripture does not state it explicitly. (M.)

122 An animal sanctified as a sacrificial offering outside Eretz Yisroel must be transported to the Temple. This is derived from the preceding (v. 26) phrase, "...you must transport, and come to the place, etc." (G.A.)

123 Sifrei, 12:45.

124 An animal sanctified as a sacred offering in exchange for an existing offering. Although such an exchange is sinful, the sanctity is valid, and the animal must be sacrificed. This is derived from "your sacred offerings" in v. 26, otherwise redundant. (G.A.)

125 This is derived from "which you may have" (v. 26) (G.A.)

126 Sifrei, ibid.

127 Bechoros, 14:b.

128 Proper performance can only be achieved through knowledge of the law. (S.C.)

129 Sifrei. 12:51.

130 As indicated by "All [these words]". (M.)

131 Sifrei, ibid.

132 "Good" refers to objective virtue, which may be hidden from mortals, but is revealed before G-d. (G.A.)

133 For example conceding to another's demands when one's own interests are not compromised. (M.) Even mortals recognize that this is proper. (G.A.)

134 Sifrei, ibid.

135 Daniel, 5:6.

136 Tehilim, 109:11.

137 Sifrei, 12:54.

138 As an act of worship.

139 Shemos 22:19.

140 Are capital crimes when performed as idolatry. This teaches that idol worship by any of the Temple service forms-slaughtering, burning, pouring, and prostrating oneself is a capital offense. Other forms of idol worship are forbidden, but not subject to the death penalty. (Rashi there)

141 And defacating before the idol. This was the customary form of worshipping Peor [S.C.] Throwing a stone was the customary form of worshipping Markolis.

142 To the death penalty. Only noncustomary worship forms are exempt by Shemos (22:19). From capital punishment.

143 Accordingly, our passage refers to idol worship. The following passage, however, (30) "Do not act this way with the Lord your G-d," which seems to continue from ours, actually refers to a different transgression: that of worshipping G-d with idolatrous forms, such as throwing a rock before the temple altar. (M. See Ramban)

144 Sanhedrin, 60:b.

145 Sifrei, 12:54.

146 Sifrei, 13:55.

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Chapter 13 - Text Notes

147 Ibid.

148 Makos, 13:b.

149 Sifrei, 13:55.

150 The Torah has previously prohibited adding to the mitzvos (above, 4:2). That prohibition, however, applies with a mitzvah consisting of a cohesive unit, composed of a number of parts, such as when an extra compartment was added to the four-sectioned tefilin box. Our passage extends the prohibition to non-cohesive mitzvos, such as when an extra benediction was added to the three priestly benedictions. (G.A.)

151 Shoftim, 6:17.

152 Ibid., v. 39.

153 "...but over all the ground, let there be dew." Although the dryness of the fleece was the miracle, this is considered a heavenly omen because it involved the dew. (G.A.) See fn.8.

154 "For the Lord your G-d, etc." in v. 4 is the answer to 'Why did G-d empower him'. (M.)

155 Sifrei, 13:57,58.

156 All the other mitzvos are already included in the commandments given through Moshe. (M.)

157 Sifrei, 13:60.

158 As the other commandments were already mentioned, this must refer to the sacrificial services (M.), which represent a higher level of service than the performance of the other commandments. (G.A.)

159 Sotah, 14:a. G-d clothed Adam and Chava, visited Avrohom after his circumcision, and buried Moshe.

160 From the bondage in Egypt without taking you out of the land. (M.)

161 Sifrei, 13:61.

162 Shmuel 1, 26:19.

163 Seduction implies deceitful persuasion. Rashi adds this to teach that the incitement here is deceitful. (S.C.)

164 Sifrei, 13:63.

165 As the Torah (Breishis, 42:1) validates paternal brotherhood. (M.Y.)

166 As if Scripture had stated "or" your mother's son. (M.)

167 Sifrei, ibid, 65.

168 Yechezkel, 43:14.

169 Sifrei, 13:65. A father is never described as a comrade. Accordingly, our passage is understood as 'Your comrade, "or" the one who is your soul mate.' (M.)

170 Sifrei, 13:65.

171 Mishlei, 7:9.

172 Sifrei, ibid.

173 Sifrei, 13:66.

174 Ibid.

175 Ibid. "Which are as distant from you as the ends of the earth" would have been sufficient. "From the ends of the earth, etc." indicates that the reference is to the heavenly hosts. (G.A.)

176 But not 'Do not accede to his incitement.' That is inappropriate in the context of the instructions here to execute him without pity. (M.)

177 Vayikra, 19:18.

178 Perhaps, then, you should love him too? The Torah therefore teaches, do not love him. (G.A.)

179 Sifrei, 13:67.

180 Shemos, 23:5.

181 S.C., from Targum there.

182 Sifrei, ibid.

183 Vayikra, 19:16.

184 Sifrei, ibid.

185 Sifrei, 13:68.

186 Ibid.

187 Ibid. This is derived from "You must surely execute him." This is redundant, since "Let your hand strike him first to execute him" is sufficient to mandate his execution. (M.)

188 For individals, but may be used by anyone. This follows the opinion that Jerusalem was not apportioned to any particular tribe. (S.C. See above, 12:14)

189 Sifrei, 13:72.

190 'If you hear someone saying that men have gone out, etc.'. But not 'If you hear that men have gone out, etc.---"saying" would then be unnecessary. (G.A.)

191 From {Hebrew Ref} : "without a yoke." (M.)

192 Sifrei, 13:73.

193 The word {Hebrew Ref} , "men," is otherwise unnecessary here. Ordinarily, however, "men" in Scripture refers to women as well. (M.)

194 Sanhedrin, 111:b.

195 By which the witnesses must ascertain the time and location of the incident described in their testimony. (Sanhedrin, 40:a)

196 General cross questioning to test the witnesses' consistency. (Ibid.)

197 19:18.

198 17:4.

199 Gezerah Shava, whereby similar words in different passages are compared with each other.

200 As if the Torah had written, "You must investigate, inquire, and interrogate thoroughly, the magistrates must investigate thoroughly, you must investigate thoroughly." The seven expressions imply seven inquiries. (M.)

201 Sanhedrin, 40:a.

202 Sifrei, 13:77.

203 Sifrei, 13:84.

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Chapter 14 - Text Notes

204 {Hebrew Ref} is reflexive [literally "Do not be lacerated"], and would appear to prohibit the passive state of being lacerated. Rashi explains that the prohibition applies, rather, to the act of inflicting the laceration (M.)

205 Sifrei, 14:88. Lacerating oneself for reasons other than mourning, however, constitutes aberant, totally senseless behavior, and is not included in the prohibition (M.)

206 Vayikra, 21:5.

207 Sifrei, 14:89.

208 This is derived from the repetition, "You are a sacred people" and "G-d" has chosen you." (M.)

209 Vayikra 22:21.

210 Sifrei, 14:93.

211 Chulin, 114:b.

212 Ibid., 71:a.

213 Ibid., 63:b.

214 Eyov, 39:1.

215 Targum's rendition.

216 Tor is "ox" in Aramaic.

217 But not "hooved." {Hebrew Ref} is not from the same root as {Hebrew Ref} , "hoof." (M.)

218 The beginning of the verse, {Hebrew Ref} , "Any animal," is read together with the ending, {Hebrew Ref} , "within the animal, you may eat it." Any animal within an animal, you may eat. (M., from Chulin)

219 Chulin, 69:a, 74:a.

220 {Hebrew Ref} is not translated "Truly split" to be understood as the completion of "From the cloven-soled." This would be unnecessary, since the "truly split" stipulation was already mentioned in verse. Rather, {Hebrew Ref} is separate, referring to the dromedary. (G.A.) Accordingly, the next part of the sentence should be read 'and' the camel, etc. (M.)

221 After having been listed in Vayikra, ch. 11.

222 V. 13.

223 Vayikra, ibid.

224 Chulin, 63:b.

225 When the people are commanded to make the pilgrimage to the Temple and offer sacrifices there. Those ritually unclean are prohibited from entering the Temple. (M., G.A.)

226 ".. .they may not contaminate themselves with a corpse...". (Vayikra, 21:1) The restriction clearly applies only to kohanim, but not Israelites.

227 A person in contact with a corpse is rendered ritually unclean for seven days, and requires a special purification process. One in contact with an animal carcass is unclean for a single day, and needs only immersion in a mikvah for purification.

228 Restricts only the kohanim.

229 Rosh Hashana, 16:b.

230 The word "Any." (M., from Rashi to Kidushin, 57:a)

231 On the day of his purification, the metzorah must take two birds, slaughter one, and release the other (Vayikra, 14:1--8). Our passage permits the eating of the released bird.

232 Sifrei, 14:98.

233 Our verse, which is otherwise unnecessary, since v. 19 prohibits all unclean birds. (S.C.)

234 Metzora's.

235 Sifrei, ibid. But perhaps the slaughtered bird is permitted, and the released one prohibited? The Torah would not instruct the metzorah to release a forbidden bird to be found and eaten by an unsuspecting public. (Kidushin, 57:a.)

236 {Hebrew Ref} is interpreted literally as "saw."

237 Whereas, with the animals, the pure ones are specified. (M.)

238 Chulin, 63:b.

239 Chulin, 63:a.

240 Ibid.

241 Mentioned in verse 19.

242 V. 6.

243 Sifrei, 14:96.

244 Sifrei, 14:101.

245 Sanctification always implies abstinence. (G.A. See Rashi to Vayikra, 19:2).

246 Sifrei, ibid: 102.

247 "Do not cook a kid, etc." appears in the Torah three times. Here, and in Shemos, 23:19, 34:26.

248 The repetition of the word "kid" three times. The repetition of "do not cook" prohibits cooking milk and meat, eating the combination, and deriving benefit from it. Cf. Rashi to Shemos, 23:19. (G.A., from Ramban)

249

250 Throughout the book of Devarim, all juxtaposed subjects are related. Cf. Rashi to 21:11. (S.C. See Yevamos, 4:a)

251 I.e., before ripening. (S.C.)

252 Melachim 2, 19:26.

253 Tanchuma, 17.

254 The commandment to bring bikurim appears in the passage prohibiting cooking milk and meat. (Shemos, 23:19) Failure to bring bikurim will result in loss of crops. (S.C.)

255 More valuable crop as tithe for the old. Certainly not the old stale crop as tithe for the new. (M.)

256 Sifrei 14:104.

257 Levites receive the tithe from the Israelites, etc. (Bemidbar, 18:26.)

258 Ibid, v. 31.

259 The blessing here does not refer to the conquest which made G-d's chosen place distant. The Torah does not characterize military conquest as a blessing. It refers, rather to the abundant grain, as stated above, "so that you are unable to carry it (M.)

260 One of the thirteen Rabbinical principles of Scriptural analysis (see preface to Sifra) is {Hebrew Ref} , where a generality is followed by a specific statement and then another generality. The rule is that everything is included, provided it resembles the object specified.

261 Everything specified---cattle, sheep, wine, intoxicating liquor.

262 Wine and liquor are products of fruit generated by the earth. Cattle and sheep were created from the earth (Bereishis, 1:24), and are therefore regarded as the earth's progeny. (Eruvin, 27:b)

263 "...so do we include all objects which are classified as the earth's progeny, and which are suitable for consumption." This excludes fowl, which were created from muddy water. (Eruvin, 28:a)

264 Rashi above (12:18) requires that the Israelite invite the Levite to eat with him, because that passage includes him in the Israelite's meal. Here, however, only the tithe is required. (M.)

265 The gleanings remaining after harvest, the forgotten sheaves, and the edge of the field must be left for the poor.

266 The tithe represents the Levite's share in the land, and thus cannot apply with produce which he already shares equally with the Israelites. (M., G.A.)

267 Sifrei, 14:119.

268 But not, as the text would seem to indicate, an equal share with the indigent. (M.)

269 The indigent tithe during the third year is substituted for the second tithe during the first two years. Still, it may be eaten in any city, unlike the second tithe, which must be eaten in Jerusalem. (G.A.)

270 "...one half kav of wheat, one kav of barley, etc." (Pe'ah, 8:5)

271 Our text specifies only the giving of the second tithe to the indigent, to be eaten anywhere. However, Rashi notes that the third year divesture also includes the first and second year tithes, which must be brought to Jerusalem. Scripture omits this here, since it appears elsewhere in the Torah, as Rashi explains. (G.A.)

272 26:13.

273 Ibid, v. 12.

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Chapter 15 - Text Notes

274 V. 9.

275 Sifrei, 15:124.

276 Not literally {Hebrew Ref} , 'Suspend every creditor,' but 'Suspend the hand of every creditor.' Suspend his authorization to collect the debt. (M.)

277 Sifrei, 15:130.

278 V. 11.

279 Sifrei, 15:132.

280 Vayikra Rabah, 34:6.

281 'Only if you listen' is the condition for "so that there will be no one destitute among you" in v. 4. (M.)

282 "Only" [if you listen] minimizes the listening. (S.C.)

283 Sifrei, 15:132.

284 28:3.

285 Sifrei, ibid.

286 Ibid.

287 Ibid.

288 Sifrei, 15:133. This is derived from the Torah's use of {Hebrew Ref} , lit. "desirous," or "needy" (see v.4), rather than {Hebrew Ref} , "indigent." (G.A.)

289 Ibid. 'Among one' teaches that one is preferred. The paternal preference is based on the Torah's choice of the paternal brother for levirate marriage (25:5) (S.C.)

290 Ibid.

291 Sifrei, 15:134.

292 Ibid.

293 Sifrei, 15:135.

294 Ibid.

295 Sifrei, 15:136.

296 If this was his custom.

297 Sifrei, ibid.

298 Arrange for his marriage. (S.C.)

299 Bereishis, 2:18.

300 Sifrei, ibid.

301 That it is not a mitzvah for him to cry out. Neither is it forbidden. (G.A.)

302 24:15. Although that verse concerns a poor laborer crying out over unpaid wages, while our verse concerns the refusal of a loan, the two are obviously comparable. (M.)

303 Sifrei, 15:138.

304 Ibid.

305 Sifrei, 15:139.

306 Ibid.

307 Sifrei, ibid:141. "Saying" generally follows a phrase mentioning speech, as "G-d spoke to Moshe 'saying.'   " As this does not apply here, "saying" is interpreted as counsel. (M.)

308 This teaches that one must give one hundred times even to a single indigent. (Nachalas Yaakov).

309 It is the singular form.

310 {Hebrew Ref} , "is sold" is reflexive, indicating that the sale was by others. (Rashi to Kidushin, 14:b)

311 Kidushin, 14:b.

312 Shemos, 21:2.

313 Mechilta there, 12.

314 Shemos, 22:2.

315 Sotah, 23:b.

316 V. 14.

317 Rashi to Shemos (21:7) derives, from our passage, that the Hebrew slave, unlike the Canaanite, does not gain freedom if his master severs one of his limbs. That is not listed here as a third novel teaching, since it is not stated explicitly in the text, but is derived by exposition. (M.)

318 I.e., by their ability to multiply. The mule, however, cannot multiply and is therefore not categorized as blessed. (M., from Rashi to Kidushin)

319 Sifrei, 15:149.

320 17:a.

321 Sifrei, 15:151.

322 Servitude forever.

323 Vayikra, 25:10.

324 During the fiftieth year, Yovel. This cannot refer to the freeing of slaves sold originally within the six year period before yovel, since that is derived from "He shall return to his family." (Vayikra 25:41) Thus, "everyone shall return" must refer to the liberation of those reenslaved "perpetually." (M., G.A.)

325 I.e., until the fiftieth yovel year. (Mechilta, 21:36.)

326 "...I love my master his master shall pierce his ear with an awl. and he shall serve him peretually." (Shemos. 21:5)

327 Sifrei, 15:157.

328 Scripture (Shemos, 21:4) has already asserted that the offspring of a Jewish slave and Gentile maid-servant are the owner's property. Our passage authorizes the owner to compel the slave to producing the offspring. (M., G.A.)

329 Kiddushin, 15:a.

330 . ..a man should not consecrate." (Vayikra, 27:26).

331 The firstborn animal itself cannot be consecrated, as it is sacred at birth. However, a consecration declaration by its owner affectively consecrates its monetary value, thereby obligating him to donate that amount to the sacred hekdesh domain.

332 But not of the animal itself. That is valueless to its owner, as he must present it as a gift to a kohein. However, he may accept payment from a friend or relative of a kohein for the favor of making that particular kohein the beneficiary of his gift. The assessed value of this beneficiary payment is regarded as the animal's worth to its owner, and it is that amount which he must donate to the hekdesh domain.

333 Erachin, 29:a.

334 Chulin, 137:a.

335 Bemidbar, 18:18. This is directed to the high priest Aharon and his sons.

336 Bechoros, 28:a.

337 Bechoros, 26:b.

338 14:23.

339 Obviously, since Scripture (14:28) requires divesture of all tithes at the end of the third year. (M.)

340 Sifrei, 14:106.

341 Bechoros, 27:b.

342 Hence, our passage is expounded according to the principle of the general statement followed by the specific, and then the general. See 14:26.

343 Sifrei, 15:166.

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Chapter 16 - Text Notes

344 On the second day of Pesach, from freshly harvested spring grain.

345 Thereby regulating the lunar calendar so that the month of Nisan falls in the spring.

346 Sifrei, 16:167.

347 Bemidbar, 33:3.

348 Shemos, 12:31.

349 Sifrei, 16:170.

350 Shemos, 12:5.

351 But not as the pesach, which may only be a sheep or goat. (M.) Still, "cattle"appears in the text with the pesach command because the chagigah is offered only to insure that the pesach is eaten properly. (G.A.)

352 The pesach, which may be eaten only when one is full. The chagigah is eaten first, then the pesach.

353 Pesachim, 69:b.

354 Sifrei, 16:173.

355 Although the prohibition against eating leaven was revealed to the Israelites in Egypt, before the exodus (Shemos, 12:15.), it was effective only for later generations. G-d knew that they would leave hastily, and that the haste would be memorialized by the leavening prohibition. (M.)

356 "...to send them out hastily." (Shemos, 12:33)

357 Sifrei, 16:174.

358 The first night of Pesach. During the remaining days, however, there is no obligation to eat matzah, merely a prohibition against eating chametz. (G.A.)

359 "You may not allow any of it to remain until morning." (Shemos, 12:10)

360 Which was eaten hastily, so that they could depart immediately at daybreak (there, v.11). This would explain the requirement at that time to consume the pesach flesh before morning. Our verse is necessary to require this during future generations. Actually, the Torah has already prohibited retention of the portion burned on the altar during future generations (Shemos, 34:25). Our verse prohibits retention of the portion eaten by the celebrants. (M.)

361 The reading is "which you slaughter ... the first day." (M.)

362 Shemos, 12:15.

363 Verse 2 has already mentioned the pesach offering. Why must our verse add "[which you slaughter] 'the first day'  " to identify the offering under discussion as the pesach? (M.)

364 This is a mistake. Shelamim offerings may be eaten for two days and a night.

365 But not to the pesach---"the first day" would then be repetitious. (G.A.)

366 71:b.

367 After noon.

368 Daybreak.

369 But not burned literally at daybreak, since that is not permitted on the festival day. Rather, at daybreak it is slated for burning, and must be brought to the burning area. (G.A.)

370 Literally "leftover."

371 Sifrei, 16:179.

372 Mechilta, 12:41.

373 But not the first. You must remain at the Temple to bring your pilgrimage offerings. (G.A. from Rashi to Succah, 47:a.)

374 Sifrei, 16:181.

375 Shemos, 13:6.

376 Grain from the new harvest may not be eaten until the omer offering is brought on the second day of Pesach (Vayikra, 23:14). Thus, matzoh eaten on the first day of Pesach must be from the old crop, and matzoh eaten during the following six days of the seven day period may be from the old crop as well; while it is only during the final six days that matzoh from the new crop may be eaten.

377 This teaches that new crop matzoh may not be eaten to fulfill the obligation on the first night of Pesach, even when no other matzoh is available. See Tosefos to Kidushin, 38:a. (G.A.)

378 Sifrei, 16:181.

379 Since our passage states that matzah should be eaten for six days, while the seventh day is one of restraint but not of eating matzah. (Rashbam to Pesachim, 120a)

380 This is based on one of the thirteen Rabbinical rules of Scriptural interpretation: anything which was originally included in a general category, but was then isolated for a special teaching, serves as an example for the rest, so that the teaching applies to the entire category. (Pesachim, ibid)

381 Shemos, 12:18.

382 Pesachim, 120a.

383 Chagigah, 18a.

384 "..and prepare a goat for you." (Shoftim, 13:15.)

385 When the grain is cut on the second day of Pesach to be used for the omer offering.

386 No grain may be cut before the cutting of the omer. Thus, "the time the sickle begins felling the standing grain" refers to the time of the cutting of the omer. (M.)

387 Sifrei, 16:186.

388 Midrash Agada.

389 Not literally, but with any similar material anything which grew from the ground, is detached, and cannot receive ritual uncleanliness. (M., from Succah, 12a)

390 But not with the grain itself, as indicated by {Hebrew Ref} , 'from' your threshing area. (G.A., from Succah, 12a)

391 Shemini Atzeres. Although it is essentially a separate festival from the seven days of Succos which precede it, the Torah extends the mitzvah to include Shemini Atzeres. (G.A.)

392 Succah, 48a. Since the mitzvah to rejoice is Biblically fulfilled by eating sacrificial meat, this requires the offering of a shelamim sacrifice on the seventh day of Succos, so that its meat may be eaten that evening. (Rashi, there)

393 The pilgrims were only required to bring olah -offerings. Still, since the shelamim-offering is included in the "open handed gift" mentioned in verse 17, it is included in our passage as well. (M.)

394 Sifrei, 16:207.

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