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withdrawn.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.
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.
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 ".
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.
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.
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 ".
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, ".
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.
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 ".
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.
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 ".
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)
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 ".
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 ".
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.
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 ".
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 .
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.
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 ".
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
361 The reading is "which
you slaughter .
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 "
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.
Chapter 11 - Text Notes
Chapter 12 - Text Notes
Chapter 13 - Text Notes
Chapter 14 - Text Notes
Chapter 15 - Text Notes
Chapter 16 - Text Notes
Return to Main Search Form
Sources