Tanach
Devarim 12 דברים י״ב
Part of: Re'ehRe'eh, Aliyah 1Re'eh, Aliyah 2Re'eh, Aliyah 3Setumah, Deuteronomy 11:29Setumah, Deuteronomy 12:20Setumah, Deuteronomy 12:29
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אֵלֶּה הַֽחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהֹוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כׇּל־הַיָּמִים אֲשֶׁר־אַתֶּם חַיִּים עַל־הָאֲדָמָֽה׃
These are the statutes and the laws that you will guard to fulfill in the land that Adonoy, God of your forefathers, has given to inherit, all the years that you are alive on the land.
These are the statutes and the laws that you will guard to fulfill in the land that Adonoy, God of your forefathers, has given to inherit, all the years that you are alive on the land.
אַבֵּד תְּאַבְּדוּן אֶֽת־כׇּל־הַמְּקֹמוֹת אֲשֶׁר עָֽבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָֽרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כׇּל־עֵץ רַעֲנָֽן׃
You must obliterate all the places where the nations worshipped, whom you are inheriting, their gods, on the high mountains, and on the hills, and under every evergreen tree.
You must obliterate all the places where the nations worshipped, whom you are inheriting, their gods, on the high mountains, and on the hills, and under every evergreen tree.
Rashi
את כל המקמות אשר עבדו שם וגו'. וּמַה תְּאַבְּדוּן מֵהֶם? אֶת אֱלֹהֵיהֶם אֲשֶׁר עַל הֶהָרִים:
All of the places where the nations worshipped, etc. What must you obliterate from them? ‘Their gods on the mountains.’
וְנִתַּצְתֶּם אֶת־מִזְבְּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵֽׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹֽהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהֽוּא׃
You are to break apart their altars, and you are to smash their pillars, and their asherahs are you to burn in fire, and the statues of their gods are you to cut down; and you are to obliterate their name from that place.
You are to break apart their altars, and you are to smash their pillars, and their asherahs are you to burn in fire, and the statues of their gods are you to cut down; and you are to obliterate their name from that place.
Rashi
מזבח. שֶׁל אֲבָנִים הַרְבֵּה:
Altar. Composed of a number of stones.
מצבה. שֶׁל אֶבֶן אַחַת, וְהוּא בִּימוֹס שֶׁשְּׁנוּיָה בַּמִּשְׁנָה (עבודה זרה מ"ז): אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּתָהּ לְבִימוֹס:
Pillar. Single-stoned. This is the ‘bimus’ mentioned in the Mishnah, ‘A stone quarried originally as a bimus.’
אשרה. אִילָן הַנֶּעֱבָד:
Asherah. A tree that was worshipped.
ואבדתם את שמם. לְכַנּוֹת לָהֶם שֵׁם לִגְנַאי, בֵּית גַּלְיָא — קוֹרִין לָהּ בֵּית כַּרְיָא, עֵין כֹּל — עֵין קוֹץ (שם ל"ו):
Obliterate their name. Give them degrading nicknames. ”The house of exaltation,” entitle “The house of ruin.” “Universal vision” — “Thorny vision.”
לֹֽא־תַעֲשׂוּן כֵּן לַיהֹוָה אֱלֹהֵיכֶֽם׃
Do not act this way to Adonoy, your God.
Do not act this way to Adonoy, your God.
Rashi
לא תעשון כן. לְהַקְטִיר לַשָּׁמַיִם בְּכָל מָקוֹם, כִּי אִם בַּמָּקוֹם אֲשֶׁר יִבְחַר. דָּ"אַ — ונתצתם את מזבחתם, ואבדתם את שמם, לא תעשון כן. אַזְהָרָה לַמּוֹחֵק אֶת הַשֵּׁם וְלַנּוֹתֵץ אֶבֶן מִן הַמִּזְבֵּחַ אוֹ מִן הָעֲזָרָה (מכות כ"ב). אָמַר רַ' יִשְׁמָעֵאל וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁיִּשְׂרָאֵל נוֹתְצִין אֶת הַמִּזְבְּחוֹת? אֶלָּא שֶׁלֹּא תַעֲשׂוּ כְמַעֲשֵׂיהֶם וְיִגְרְמוּ עֲוֹנוֹתֵיכֶם לְמִקְדַּשׁ אֲבוֹתֵיכֶם שֶׁיִּתְחָרֵב (ספרי):
Do not act this way. By bringing burnt-offerings for the sake of Heaven anywhere except for the place [God] will select. Another interpretation. ‘Smash their altars, obliterate their names — do not act this way. . .’ This prohibits erasing the sacred name, and breaking an altar stone, or a Temple courtyard stone. Rebbi Yishmael said, ‘Is it conceivable that an Israelite would smash altars? Rather, do not act as they do, whereby your iniquity would cause the ruin of the Temple of your forefathers.’
כִּי אִֽם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהֹוָה אֱלֹֽהֵיכֶם מִכׇּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָּֽׁמָּה׃
Rather at the place that Adonoy, your God, chooses from all your tribes to set His Presence there, will you seek His Presence and come there.
Rather at the place that Adonoy, your God, chooses from all your tribes to set His Presence there, will you seek His Presence and come there.
Rashi
לשכנו תדרשו. זֶה מִשְׁכַּן שִׁילֹה:
Seek His Presence. This refers to the Tabernacle at Shiloh.
וַהֲבֵאתֶם שָׁמָּה עֹלֹֽתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶֽם׃
You are to bring there your burnt-offerings and your sacred-offerings, and your tithes and the elevation of your hands, and your pledges, and your donations, and the firstborn of your cattle and your flocks.
You are to bring there your burnt-offerings and your sacred-offerings, and your tithes and the elevation of your hands, and your pledges, and your donations, and the firstborn of your cattle and your flocks.
Rashi
וזבחיכם. שְׁלָמִים שֶׁל חוֹבָה:
Your sacred offerings. Obligatory shelamim-offerings.
מעשרתיכם. מַעְשַׂר בְּהֵמָה וּמַעֲשֵׂר שֵׁנִי, לֶאֱכֹל לִפְנִים מִן הַחוֹמָה:
Your tithes. The animal tithe and the second tithe, to be eaten within the walls [of Jerusalem].
תרומת ידכם. אֵלּוּ הַבִּכּוּרִים, שֶׁנֶּאֱמַר בָּהֶם (דברים כ"ו) וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ (עי' ספרי):
The elevation of your hands. This refers to the first bikurim- fruits, concerning which it is said, “The kohein shall take the basket from your hand.”
ובכרת בקרכם. לְתִתָּם לַכֹּהֵן וְיַקְרִיבֵם שָׁם:
The first born of your cattle. To give to the kohein, so that he may offer them up there.
וַאֲכַלְתֶּם־שָׁם לִפְנֵי יְהֹוָה אֱלֹֽהֵיכֶם וּשְׂמַחְתֶּם בְּכֹל מִשְׁלַח יֶדְכֶם אַתֶּם וּבָתֵּיכֶם אֲשֶׁר בֵּֽרַכְךָ יְהֹוָה אֱלֹהֶֽיךָ׃
You are to eat there before Adonoy, your God, and you will be happy with the sum of your handiwork, you and your households, as Adonoy, your God, has blessed you.
You are to eat there before Adonoy, your God, and you will be happy with the sum of your handiwork, you and your households, as Adonoy, your God, has blessed you.
Rashi
אשר ברכך ה'. לְפִי הַבְּרָכָה הָבֵא (ספרי):
As Adonoy has blessed you. According to the blessing, bring.
לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כׇּל־הַיָּשָׁר בְּעֵינָֽיו׃
You may not do everything we do here today, each what is upright in his eyes.
You may not do everything we do here today, each what is upright in his eyes.
Rashi
לא תעשון ככל אשר אנחנו עשים וגו'. מוּסָב לְמַעְלָה עַל כי אתם עברים את הירדן וגו', כְּשֶׁתַּעַבְרוּ אֶת הַיַּרְדֵּן מִיָּד אַתֶּם מֻתָּרִים לְהַקְרִיב בְּבָמָה כָּל י"ד שָׁנָה שֶׁל כִּבּוּשׁ וְחִלּוּק, וּבַבָּמָה לֹא תַקְרִיבוּ כָּל מַה שֶּׁאַתֶּם מַקְרִיבִים פה היום בַּמִּשְׁכָּן, שֶׁהוּא עִמָּכֶם וְנִמְשַׁח וְהוּא כָשֵׁר לְהַקְרִיב בּוֹ חַטָּאוֹת וַאֲשָׁמוֹת נְדָרִים וּנְדָבוֹת, אֲבָל בְּבָמָה אֵין קָרֵב אֶלָּא הַנִּדָּר וְהַנִּדָּב, וְזֶהוּ איש כל הישר בעיניו, נְדָרִים וּנְדָבוֹת, שֶׁאַתֶּם מִתְנַדְּבִים עַ"יְ שֶׁיָּשָׁר בְּעֵינֵיכֶם לַהֲבִיאָם וְלֹא עַ"יְ חוֹבָה, אוֹתָם תַּקְרִיבוּ בַּבָּמָה (שם; זבחים קי"ז):
You may not do everything we do, etc. This continues from above, from “For you shall pass across the Yardein, etc.” When you cross the Yardein, you will be immediately permitted to bring up offerings on the personal bamah-altar, thoughout all fourteen years of conquest and apportionment. However, on the personal bamah-altar, you may not offer everything you offer here, this day, at the Mishkan, which remains with you and has been anointed. This is an appropriate place for bringing sin-and guilt-offerings, and promissory and contributory-offerings. However, on the personal bamah-altar, nothing may be offered except for the promissory and contributory, And this is the meaning of “each what is upright in his eyes.” Promissory-and contributory offerings, That you donate because you feel it is proper to bring them and not because you must. These you may offer on a personal bamah-altar.
כִּי לֹא־בָאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַֽנַּחֲלָה אֲשֶׁר־יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָֽךְ׃
For you will not have come as yet to the peace and to the territory that Adonoy, your God, is giving you.
For you will not have come as yet to the peace and to the territory that Adonoy, your God, is giving you.
Rashi
כי לא באתם. כָּל אוֹתָן י"ד שָׁנָה:
For you will not have come. Throughout those fourteen years.
עד עתה. כְּמוֹ עֲדַיִן:
As yet. Like “yet.”
אל המנוחה. זוֹ שִׁילֹה:
To the peace. This refers to Shiloh.
נחלה. זוֹ יְרוּשָׁלַיִם (ספרי; זבחים קי"ט):
The territory. This refers to Jerusalem.
וַעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִֽישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר־יְהֹוָה אֱלֹהֵיכֶם מַנְחִיל אֶתְכֶם וְהֵנִיחַ לָכֶם מִכׇּל־אֹיְבֵיכֶם מִסָּבִיב וִֽישַׁבְתֶּם־בֶּֽטַח׃
When you cross the Yardein and settle in the land that Adonoy, your God, is apportioning to you, and He has granted you peace from all your enemies around, and you will live secure.
When you cross the Yardein and settle in the land that Adonoy, your God, is apportioning to you, and He has granted you peace from all your enemies around, and you will live secure.
Rashi
ועברתם את הירדן וישבתם בארץ. שֶׁתְּחַלְּקוּהָ וִיהֵא כָל אֶחָד מַכִּיר אֶת חֶלְקוֹ וְאֶת שִׁבְתּוֹ (נ"א – שִׁבְטוֹ):
When you cross the Yardein and settle in the land. When you have apportioned it, and everyone distinguishes his portion and his tribe.
והניח לכם. לְאַחַר כִּבּוּשׁ וְחִלּוּק וּמְנוּחָה מִן הַגּוֹיִם אֲשֶׁר הִנִּיחַ ה' לְנַסּוֹת בָּם אֶת יִשְׂרָאֵל – וְאֵין זוֹ אֶלָּא בִּימֵי דָוִד – אָז:
And He has granted you peace. After the conquest and apportionment, and peace with the nations whom Adonoy allowed to remain in order to test Yisroel — this did not occur until the time of Dovid — then:
וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהֹוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כׇּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹֽתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהֹוָֽה׃
Let it be that the place where Adonoy, your God, chooses to place His Presence therein—it is there you shall bring all that I am commanding you: your burnt-offerings and your sacred-offerings, your tithes and your hand-offerings, and your choice promissory offerings that you pledge to Adonoy.
Let it be that the place where Adonoy, your God, chooses to place His Presence therein—it is there you shall bring all that I am commanding you: your burnt-offerings and your sacred-offerings, your tithes and your hand-offerings, and your choice promissory offerings that you pledge to Adonoy.
Rashi
והיה המקום וגו'. בְּנוּ לָכֶם בֵּית הַבְּחִירָה בִּירוּשָׁלַיִם, וְכֵן הוּא אוֹמֵר בְּדָוִד "וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ מִסָּבִיב מִכָּל אוֹיְבָיו וַיֹּאמֶר הַמֶּלֶךְ אֶל נָתָן הַנָּבִיא רְאֵה אָנֹכִי יוֹשֵׁב בְּבֵית אֲרָזִים, וַאֲרוֹן הָאֱלֹהִים יֹשֵׁב בְּתוֹךְ הַיְרִיעָה" (שמואל ב ז'):
Let it be that the place, etc. Build, for yourselves, the chosen Sanctuary in Jerusalem. This is as it is said concerning Dovid: “It was, when the king had settled in his palace, and Adonoy had granted him peace on every side, from all his enemies; then the king said to the prophet Noson, ‘Look here, I am settled in a palace of cedarwood, while the ark of God languishes amidst curtains.”’
שמה תביאו וגו'. לְמַעְלָה אָמוּר לְעִנְיַן שִׁילֹה וְכָאן אָמוּר לְעִנְיַן יְרוּשָׁלַיִם, וּלְכָךְ חִלְּקָם הַכָּתוּב לִתֵּן הֶתֵּר בֵּין זוֹ לְזוֹ, מִשֶּׁחָרְבָה שִׁילֹה וּבָאוּ לְנֹב וְחָרְבָה נֹב וּבָאוּ לְגִבְעוֹן הָיוּ הַבָּמוֹת מֻתָּרוֹת עַד שֶׁבָּאוּ לִירוּשָׁלַיִם (זבחים קיט):
It is there that you shall bring. The discussion above concerns Shiloh, while the discussion here concerns Jerusalem. This is why Scripture separates them, by granting permission between them. From the time that Shiloh was laid waste and they arrived at Nov, and Nov was laid waste and they arrived at Giveon, personal bamah-altars were permitted, until they arrived at Jerusalem.
מבחר נדריכם. מְלַמֵּד שֶׁיָּבִיא מִן הַמֻּבְחָר (ספרי):
Your choice promissory-offerings. This teaches that one must offer the choicest.
וּשְׂמַחְתֶּם לִפְנֵי יְהֹוָה אֱלֹֽהֵיכֶם אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם וְהַלֵּוִי אֲשֶׁר בְּשַֽׁעֲרֵיכֶם כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶֽם׃
You are to rejoice in the presence of Adonoy, your God, you and your sons and your daughters, your male slaves and your female slaves, and the Levite who is in your cities, for he has no portion or territory with you.
You are to rejoice in the presence of Adonoy, your God, you and your sons and your daughters, your male slaves and your female slaves, and the Levite who is in your cities, for he has no portion or territory with you.
הִשָּׁמֶר לְךָ פֶּֽן־תַּעֲלֶה עֹלֹתֶיךָ בְּכׇל־מָקוֹם אֲשֶׁר תִּרְאֶֽה׃
Take heed, lest you offer up your burnt-offerings anywhere you envision as proper.
Take heed, lest you offer up your burnt-offerings anywhere you envision as proper.
Rashi
השמר לך. לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר:
Take heed. This places a negative commandment over the matter.
בכל מקום אשר תראה. אֲשֶׁר יַעֲלֶה בְּלִבְּךָ, אֲבָל אַתָּה מַקְרִיב עַ"פִּ נָבִיא, כְּגוֹן אֵלִיָּהוּ בְּהַר הַכַּרְמֶל (שם):
Anywhere you envision as proper. Which occurs to you. However, you may bring an offering by prophetic instruction, as with Eliyahu at Mount Carmel.
כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהֹוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּֽךָּ׃
Solely in the place that Adonoy chooses within one of your tribes, there are you to offer up your burnt-offerings, and there are you to do everything that I am commanding you.
Solely in the place that Adonoy chooses within one of your tribes, there are you to offer up your burnt-offerings, and there are you to do everything that I am commanding you.
Rashi
באחד שבטיך. בְּחֶלְקוֹ שֶׁל בִּנְיָמִין, וּלְמַעְלָה הוּא אוֹמֵר "מִכָּל שִׁבְטֵיכֶם", הָא כֵיצַד? כְּשֶׁקָּנָה דָּוִד אֶת הַגֹּרֶן מֵאֲרַוְנָה הַיְבוּסִי גָּבָה הַזָּהָב מִכָּל הַשְּׁבָטִים, וּמִכָּל מָקוֹם הַגֹּרֶן בְּחֶלְקוֹ שֶׁל בִּנְיָמִין הָיָה (שם):
Of one of your tribes. In Binyamin’s portion. Above, however, it is said, “of all your tribes.” How can this be? When Dovid purchased the threshing site from Aravna the Yevusite, he gathered the gold from all the tribes; still, the threshing site was in Binyamin’s territory.
רַק בְּכׇל־אַוַּת נַפְשְׁךָ תִּזְבַּח ׀ וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהֹוָה אֱלֹהֶיךָ אֲשֶׁר נָֽתַן־לְךָ בְּכׇל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּֽל׃
Except with the fullness of your appetite you may slaughter and eat meat in accord with the blessing of Adonoy, your God, that He has given you in all your cities; the ritually unclean and the clean will eat it like the deer and the gazelle.
Except with the fullness of your appetite you may slaughter and eat meat in accord with the blessing of Adonoy, your God, that He has given you in all your cities; the ritually unclean and the clean will eat it like the deer and the gazelle.
Rashi
רק בכל אות נפשך. בַּמֶּה הַכָּתוּב מְדַבֵּר? אִם בִּבְשַׂר תַּאֲוָה לְהַתִּירָהּ לָהֶם בְּלֹא הַקְרָבַת אֵמוּרִים הֲרֵי אָמוּר בְּמָקוֹם אַחֵר (פסוק כ') "כִּי יַרְחִיב ה' אֶת גְּבוּלְךָ וְגוֹ' וְאָמַרְתָּ אֹכְלָה בָשָׂר וְגוֹ'", בַּמֶּה זֶה מְדַבֵּר? בְּקָדָשִׁים שֶׁנָּפַל בָּהֶם מוּם שֶׁיִּפָּדוּ וְיֵאָכְלוּ בְּכָל מָקוֹם, יָכוֹל יִפָּדוּ עַל מוּם עוֹבֵר? תַּ"לֹ "רַק" (ספרי):
Except, with the fullness of your appetite. What is Scripture’s subject? Is it “appetite meat,” permitting it to them without offering the sacrificial portions? But it is stated elsewhere, “When Adonoy, your God, expands your borders, etc., and you assert, ‘Let me eat meat, etc.”’ What, then, is the subject here? Sacred animals which were afflicted with a blemish which may be redeemed and eaten anywhere. Perhaps they may be redeemed even with a transient blemish? The Torah therefore teaches, “except.”
תזבח ואכלת. אֵין לְךָ בָהֶם הֶתֵּר גִּזָּה וְחָלָב אֶלָּא אֲכִילָה עַל יְדֵי זְבִיחָה (בכ' ו'):
You may slaughter and eat. You are not permitted to shear or milk, but only to eat by slaughtering.
הטמא והטהר. לְפִי שֶׁבָּאוּ מִכֹּחַ קָדָשִׁים שֶׁנֶּאֱמַר בָּהֶם "וְהַבָּשָׂר אֲשֶׁר יִגַּע בְּכָל טָמֵא לֹא יֵאָכֵל" (ויקרא ז'), הֻצְרַךְ לְהַתִּיר בּוֹ שֶׁטָּמֵא וְטָהוֹר אוֹכְלִים בִּקְעָרָה אַחַת:
The ritually unclean and the clean. Because this was converted from a sacred sacrifice, concerning which it is said, “Meat which came into contact with anything unclean may not be eaten,” it is necessary to permit the unclean and the clean to eat it in a single plate.
כצבי וכאיל. שֶׁאֵין קָרְבָּן בָּא מֵהֶם:
Like the deer and the gazelle which are not eligible as sacrifices.
כצבי וכאיל. לְפָטְרָן מִן הַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה (ספרי):
Like the deer and the gazelle. This exempts them from the gifts of the foreleg, the jaw, and the maw.
רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּֽיִם׃
However, you may not eat the blood; on the earth are you to spill it like water.
However, you may not eat the blood; on the earth are you to spill it like water.
Rashi
רק הדם לא תאכלו. אַעַ"פִּ שֶׁאָמַרְתִּי שֶׁאֵין לְךָ בוֹ זְרִיקַת דָּם בַּמִּזְבֵּח, לֹא תֹּאכְלֶנּוּ:
However, you may not eat the blood. Although I have stated that its blood is not to be sprinkled on the altar, you may not eat it.
תשפכנו כמים. לוֹמַר לְךָ שֶׁאֵין צָרִיךְ כִּסּוּי (ספרי; חולין פ"ד). דָּ"אַ — הֲרֵי הוּא כַמַּיִם לְהַכְשִׁיר אֶת הַזְּרָעִים (שם ל"ה):
Spill it like water. This teaches you that it does not require covering. Another interpretation. It is like water with regard to the conditioning (hechsher) of edible seeds [for ritual contamination].
לֹֽא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָֽנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכׇל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶֽךָ׃
You are not permitted to eat in your cities the tithe of your grain and your wine and your olive oil, and the first-born of your cattle and your flocks, and all your pledges that you pledge, and your donations and the terumah-separation of your hand-offerings.
You are not permitted to eat in your cities the tithe of your grain and your wine and your olive oil, and the first-born of your cattle and your flocks, and all your pledges that you pledge, and your donations and the terumah-separation of your hand-offerings.
Rashi
לא תוכל. בָּא הַכָּתוּב לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר:
You are not permitted. This passage places a negative commandment over the matter.
לא תוכל. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר יָכוֹל אַתָּה, אֲבָל אֵינְךָ רַשַּׁאי, כַּיּוֹצֵא בוֹ (יהושע ט"ו) "וְאֶת הַיְבוּסִי יוֹשְׁבֵי יְרוּשָׁלַיִם לֹא יָכְלוּ בְנֵי יִשְׂרָאֵל (יְהוּדָה) לְהוֹרִישָׁם", יְכוֹלִים הָיוּ, אֶלָּא שֶׁאֵינָן רַשָּׁאִין לְפִי שֶׁכָּרַת לָהֶם אַבְרָהָם בְּרִית כְּשֶׁלָּקַח מֵהֶם מְעָרַת הַמַּכְפֵּלָה; וְלֹא יְבוּסִים הָיוּ, אֶלָּא חִתִּיִּים הָיוּ, אֶלָּא עַל שֵׁם הָעִיר שֶׁשְּׁמָהּ יְבוּס, כָּךְ מְפֹרָשׁ בְּפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר (פ' ל"ו), וְהוּא שֶׁנֶּאֱמַר "כִּי אִם הֱסִירְךָ הָעִוְרִים וְהַפִּסְחִים" (שמואל ב ה') – צְלָמִים שֶׁכָּתְבוּ עֲלֵיהֶם אֶת הַשְּׁבוּעָה:
You are not permitted [lit. not able]. R’ Yehoshua ben Korchah said, ‘You are able, but are not permitted.” Similarly, “The Yevusites, who dwelt in Jerusalem, the sons of Yehudah were not permitted [lit. not able] to drive out.” They were able, but were not permitted, because Avrohom had made a covenant with them, when he bought the double tiered Machpelah-cave from them. They were not Yevusites, but Chitites, but, in recognition of the city entitled Yevus (they were called Yevusites). This is stated clearly in Pirkei dR’ Eliezer. This is why it is said, “...unless you cast aside the blind and the lame” — the statues on which the oath was inscribed.
ובכרת בקרך. אַזְהָרָה לַכֹּהֲנִים:
The first born of your cattle. This prohibition applies to the kohanim.
ותרומת ידך. אֵלּוּ הַבִּכּוּרִים (ספרי; מכות י"ז):
The terumah-separation of your hand. This refers to the first fruits.
כִּי אִם־לִפְנֵי יְהֹוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהֹוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהֹוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶֽךָ׃
Rather, before Adonoy, your God, are you to eat it, in the place that Adonoy, your God, chooses—you and your son and your daughter, and your male slave and your female slave, and the Levite in your cities; and you will be happy in the presence of Adonoy, your God, with the sum of your handiwork.
Rather, before Adonoy, your God, are you to eat it, in the place that Adonoy, your God, chooses—you and your son and your daughter, and your male slave and your female slave, and the Levite in your cities; and you will be happy in the presence of Adonoy, your God, with the sum of your handiwork.
Rashi
לפני ה'. לִפְנִים מִן הַחוֹמָה:
Before Adonoy. Within the walls.
והלוי אשר בשעריך. אִם אֵין לְךָ לָתֵת לוֹ מֵחֶלְקוֹ, כְּגוֹן מַעֲשֵׂר רִאשׁוֹן, תֵּן לוֹ מַעְשַׂר עָנִי, אֵין לְךָ מַעְשַׂר עָנִי, הַזְמִינֵהוּ עַל שְׁלָמֶיךָ (ספרי):
And the Levite in your cities. If you do not have his portion for him — for example, the first tithe — give him the tithe of the indigent. If you do not have the tithe of the indigent, invite him to partake of your shelamim-offering.
הִשָּׁמֶר לְךָ פֶּֽן־תַּעֲזֹב אֶת־הַלֵּוִי כׇּל־יָמֶיךָ עַל־אַדְמָתֶֽךָ׃ {ס}
Watch yourself, lest you forsake the Levite, all your years on your land.
Watch yourself, lest you forsake the Levite, all your years on your land.
Rashi
השמר לך. לִתֵּן לֹא תַעֲשֶׂה עַל הַדָּבָר (ספרי):
Watch yourself. This places a negative commandment over the matter.
על אדמתך. אֲבָל בַּגּוֹלָה אֵינְךָ מֻזְהָר עָלָיו יוֹתֵר מֵעֲנִיֵּי יִשְׂרָאֵל (שם):
On your land. In the diaspora, however, you are not admonished to concern yourself with him more than with the indigent Israelites.
כִּֽי־יַרְחִיב יְהֹוָה אֱלֹהֶיךָ אֶֽת־גְּבֻלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּֽי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכׇל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָֽׂר׃
When Adonoy, your God, expands your border as He promised you, and you say, ‘‘I would like to eat meat’’ because you have an appetite to eat meat; to the full extent of your appetite eat meat.
When Adonoy, your God, expands your border as He promised you, and you say, ‘‘I would like to eat meat’’ because you have an appetite to eat meat; to the full extent of your appetite eat meat.
Rashi
כי ירחיב וגו'. לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹּא יִתְאַוֶּה אָדָם לֶאֱכֹל בָּשָׂר אֶלָּא מִתּוֹךְ רַחֲבַת יָדַיִם וְעֹשֶׁר (חולין פ"ד):
When . . . expands, etc. The Torah teaches proper behavior — a man should not crave eating meat unless he enjoys expansion and affluence.
כל אות נפשך וגו'. אֲבָל בַּמִּדְבָּר נֶאֱסַר לָהֶם בְּשַׂר חֻלִּין אֶלָּא אִם כֵּן מַקְדִּישָׁהּ וּמַקְרִיבָהּ שְׁלָמִים (שם ט"ז):
To the full extent of your appetite, etc. However, in the wilderness, non-sacrificial meat was forbidden to them, unless it was sanctified and brought as a shelamim-offering.
כִּֽי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהֹוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּֽאנְךָ אֲשֶׁר נָתַן יְהֹוָה לְךָ כַּאֲשֶׁר צִוִּיתִךָ וְאָֽכַלְתָּ בִּשְׁעָרֶיךָ בְּכֹל אַוַּת נַפְשֶֽׁךָ׃
When the place is distant from you that Adonoy, your God, chooses to set His Presence there, you may slaughter some of your cattle or your flocks that Adonoy gave you, as I have commanded you; and you will eat in your cities with all your appetite.
When the place is distant from you that Adonoy, your God, chooses to set His Presence there, you may slaughter some of your cattle or your flocks that Adonoy gave you, as I have commanded you; and you will eat in your cities with all your appetite.
Rashi
כי ירחק ממך המקום. וְלֹא תוּכַל לָבֹא וְלַעֲשׂוֹת שְׁלָמִים בְּכָל יוֹם כְּמוֹ עַכְשָׁו שֶׁהַמִּשְׁכָּן הוֹלֵךְ עִמָּכֶם:
When the place is distant from you. So that you are unable to come every day to offer the shelamim sacrifice, as you are now, when the Mishkan travels with you,
וזבחת … כאשר צויתך. לָמַדְנוּ שֶׁיֵּשׁ צִוּוּי בַּזְּבִיחָה הֵיאַךְ יִשְׁחֹט, וְהֵן הִלְכוֹת שְׁחִיטָה שֶׁנֶּאֶמְרוּ לְמֹשֶׁה בְּסִינַי (שם כ"ח):
you may slaughter, as I have commanded you. We learn that there is a command concerning the proper method of slaughtering. This refers to the slaughtering laws told to Moshe at Sinai.
אַךְ כַּאֲשֶׁר יֵאָכֵל אֶֽת־הַצְּבִי וְאֶת־הָאַיָּל כֵּן תֹּאכְלֶנּוּ הַטָּמֵא וְהַטָּהוֹר יַחְדָּו יֹאכְלֶֽנּוּ׃
Only, as the deer and the gazelle may be eaten, so may you eat it; the ritually unclean and the clean together may eat it
Only, as the deer and the gazelle may be eaten, so may you eat it; the ritually unclean and the clean together may eat it
Rashi
אך כאשר יאכל את הצבי וגו'. אֵינְךָ מֻזְהָר לְאָכְלָן בְּטָהֳרָה, אִי מַה צְּבִי וְאַיָּל חֶלְבָּן מֻתָּר אַף חֻלִּין חֶלְבָּן מֻתָּר? תַּ"לֹ "אַךְ":
Only, as the deer, etc, may be eaten. You are not admonished to eat them in ritual purity. Perhaps, just as the fat of the deer and the gazelle are permitted, so is the fat of the non-sacrificial animal permitted? The Torah therefore teaches, “only.”
רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא־תֹאכַל הַנֶּפֶשׁ עִם־הַבָּשָֽׂר׃
Only, exercise strength in not eating the blood, for the blood is the life; and do not eat the spirit with the meat.
Only, exercise strength in not eating the blood, for the blood is the life; and do not eat the spirit with the meat.
Rashi
רק חזק לבלתי אכל הדם. מִמַּה שֶּׁנֶּאֱמַר חֲזַק אַתָּה לָמֵד שֶׁהָיוּ שְׁטוּפִים בַּדָּם לְאָכְלוֹ, לְפִיכָךְ הֻצְרַךְ לוֹמַר חֲזַק דִּבְרֵי רַבִּי יְהוּדָה, רַ' שִׁמְעוֹן בֶּן עֲזַאי אוֹמֵר לֹא בָא הַכָּתוּב אֶלָּא לְהַזְהִירְךָ וּלְלַמֶּדְךָ עַד כַּמָּה אַתָּה צָרִיךְ לְהִתְחַזֵּק בַּמִּצְווֹת, אִם הַדָּם שֶׁהוּא קַל לְהִשָּׁמֵר מִמֶּנּוּ שֶׁאֵין אָדָם מִתְאַוֶּה לוֹ, הֻצְרַךְ לְחַזֶּקְךָ בְאַזְהָרָתוֹ, קַ"וָ לִשְׁאָר מִצְווֹת (עי' ספרי):
Only exercise strength in not eating the blood. From the statement “exercise strength,” you learn that they wallowed in the eating of blood. It was therefore necessary to say “exercise strength.” This is R’ Yehudah’s opinion. R’ Shimon ben Azai said, Scripture merely admonishes and teaches you the extent to which you must exercise strength with mitzvos. If blood, which is easily avoided, as a man has no craving for it, yet it is necessary to strengthen you in admonishing against it; then certainly the other commandments.
ולא תאכל הנפש עם הבשר. אַזְהָרָה לְאֵבֶר מִן הַחַי (חולין ק"ב):
Do not eat the spirit with the meat. This prohibits the limb of a living animal.
לֹא תֹּאכְלֶנּוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּֽיִם׃
Do not eat it; onto the earth are you to spill it like water.
Do not eat it; onto the earth are you to spill it like water.
Rashi
לא תאכלנו. אַזְהָרָה לְדַם הַתַּמְצִית (כריתות ד'):
Do not eat it. This prohibits the dripping tamtzis blood.
לֹא תֹּאכְלֶנּוּ לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ כִּֽי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהֹוָֽה׃
Do not eat it, so that you may enjoy beneficience, and your children after you, when you do the upright in Adonoy’s eyes.
Do not eat it, so that you may enjoy beneficience, and your children after you, when you do the upright in Adonoy’s eyes.
Rashi
לא תאכלנו. אַזְהָרָה לְדַם הָאֵבָרִים (שם):
Do not eat it. This prohibits the blood absorbed in the limbs.
למען ייטב לך וגו'. צֵא וּלְמַד מַתַּן שְׂכָרָן שֶׁל מִצְווֹת, אִם הַדָּם שֶׁנַּפְשׁוֹ שֶׁל אָדָם קָצָה מִמֶּנּוּ, הַפּוֹרֵשׁ מִמֶּנּוּ זוֹכֶה לוֹ וּלְבָנָיו אַחֲרָיו, קַל וָחֹמֶר לְגֶזֶל וַעֲרָיוֹת שֶׁנַּפְשׁוֹ שֶׁל אָדָם מִתְאַוָּה לָהֶם (מכות כ"ג):
So that you may enjoy beneficence, etc. Go forth, learn the reward for mitzvos. Take blood, which a man finds repugnant; yet, one who refrains from it gains merit for himself and his children after him. Certainly with larceny and promiscuousness, which a man craves.
רַק קׇֽדָשֶׁיךָ אֲשֶׁר־יִהְיוּ לְךָ וּנְדָרֶיךָ תִּשָּׂא וּבָאתָ אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהֹוָֽה׃
However, your sacred offerings that you will have, and your pledges, you are to bring when you come to the place that Adonoy chooses.
However, your sacred offerings that you will have, and your pledges, you are to bring when you come to the place that Adonoy chooses.
Rashi
רק קדשיך. אַעַ"פִּ שֶׁאַתָּה מֻתָּר לִשְׁחֹט חֻלִּין, לֹא הִתַּרְתִּי לְךָ לִשְׁחֹט אֶת הַקֳּדָשִׁים וּלְאָכְלָן בִּשְׁעָרֶיךָ בְּלֹא הַקְרָבָה, אֶלָּא הֲבִיאֵם לְבֵית הַבְּחִירָה:
However, your sacred offerings. Although you may slaughter non-sacrificial animals, I did not permit you to slaughter sacrificial offerings and eat them in your cities without offering them up. Rather, bring them to the chosen Sanctuary.
וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם עַל־מִזְבַּח יְהֹוָה אֱלֹהֶיךָ וְדַם־זְבָחֶיךָ יִשָּׁפֵךְ עַל־מִזְבַּח יְהֹוָה אֱלֹהֶיךָ וְהַבָּשָׂר תֹּאכֵֽל׃
You are to execute your burnt-offerings—the meat and the blood—on the altar of Adonoy, your God; and the blood of your peace -offerings will be poured on the altar of Adonoy, your God, then you will eat the meat.
You are to execute your burnt-offerings—the meat and the blood—on the altar of Adonoy, your God; and the blood of your peace -offerings will be poured on the altar of Adonoy, your God, then you will eat the meat.
Rashi
ועשית עלתיך. אִם עוֹלוֹת הֵן, תֵּן הַבָּשָׂר וְהַדָּם עַל גַּבֵּי הַמִּזְבֵּח, וְאִם זִבְחֵי שְׁלָמִים הֵם, "דַּם זְבָחֶיךָ יִשָּׁפֵךְ" עַל הַמִּזְבֵּחַ תְּחִלָּה וְאַחַר כָּךְ "וְהַבָּשָׂר תֹּאכֵל". וְעוֹד דָּרְשׁוּ רַבּוֹתֵינוּ, "רַק קָדָשֶׁיךָ" בָּא לְלַמֵּד עַל הַקֳּדָשִׁים שֶׁבְּחוּצָה לָאָרֶץ, וּלְלַמֵּד עַל הַתְּמוּרוֹת וְעַל וַלְדוֹת קָדָשִׁים שֶׁיִּקְרְבוּ (ספרי; בכורות י"ד):
Execute your burnt-offerings. If they are burnt-olah- offerings, place the flesh and the blood on the altar. If they are shelamim-peace-offerings, “the blood of your sacrifices shall be poured on the altar” first, and then “the flesh may be eaten.” The Rabbis expounded additionally. “However, your sacrificial-offerings . . .”: This teaches concerning sacrificial-offerings outside the land. And it teaches that exchange-offerings and the offspring of sacrifices must be offered up.
שְׁמֹר וְשָׁמַעְתָּ אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּךָּ לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ עַד־עוֹלָם כִּי תַעֲשֶׂה הַטּוֹב וְהַיָּשָׁר בְּעֵינֵי יְהֹוָה אֱלֹהֶֽיךָ׃ {ס}
Preserve and heed all these words that I am commanding you, in order that you have it good and your children after you forever, when you do that which is good and that which is upright in the eyes of Adonoy, your God.
Preserve and heed all these words that I am commanding you, in order that you have it good and your children after you forever, when you do that which is good and that which is upright in the eyes of Adonoy, your God.
Rashi
שמר. זוֹ מִשְׁנָה שֶׁאַתָּה צָרִיךְ לְשָׁמְרָהּ בְּבִטְנְךָ שֶׁלֹּא תִשְׁכַּח, כָּעִנְיָן שֶׁנֶּאֱמַר (משלי כ"ב) "כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ", וְאִם שָׁנִיתָ אֶפְשָׁר שֶׁתִּשְׁמַע וּתְקַיֵּם, הָא כָל שֶׁאֵינוֹ בִּכְלַל מִשְׁנָה אֵינוֹ בִּכְלַל מַעֲשֶׂה (עי' ספרי):
Preserve. This refers to the study of the law, which must be preserved in one’s gut, not to be forgotten, as it is said, “It is pleasurable that you preserve them in your gut.” If you have studied the law, then it is possible for you to heed and to perform; but anyone who is not involved in study can not be involved in performance.
את כל הדברים. שֶׁתְּהֵא חֲבִיבָה עָלֶיךָ מִצְוָה קַלָּה כְּמִצְוָה חֲמוּרָה (שם):
All these words. A minor commandment should be as precious to you as one of great consequence.
הטוב. בְּעֵינֵי הַשָּׁמַיִם:
That which is good. In the eyes of Heaven.
והישר. בְּעֵינֵי אָדָם:
And that which is upright. In the eyes of mortals.
כִּֽי־יַכְרִית יְהֹוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר אַתָּה בָא־שָׁמָּה לָרֶשֶׁת אוֹתָם מִפָּנֶיךָ וְיָרַשְׁתָּ אֹתָם וְיָשַׁבְתָּ בְּאַרְצָֽם׃
When Adonoy, your God, will have eliminated the nations whom you are coming there to inherit, from before you; and you inherit them and dwell in their land;
When Adonoy, your God, will have eliminated the nations whom you are coming there to inherit, from before you; and you inherit them and dwell in their land;
הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹֽהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָֽנִי׃
Look out for yourself, lest you are torn apart along with them, after they have been annihilated before you, and lest you inquire about their gods, saying, ‘‘How did these nations worship their gods, let me do so, too.’’
Look out for yourself, lest you are torn apart along with them, after they have been annihilated before you, and lest you inquire about their gods, saying, ‘‘How did these nations worship their gods, let me do so, too.’’
Rashi
פן תנקש. אֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן מוֹקֵשׁ, וַאֲנִי אוֹמֵר שֶׁלֹּא חָשׁ לְדַקְדֵּק בַּלָּשׁוֹן, שֶׁלֹּא מָצִינוּ נוּ"ן בִּלְשׁוֹן יוֹקֵשׁ, וַאֲפִלּוּ לַיְסוֹד הַנּוֹפֵל מִמֶּנּוּ, אֲבָל בִּלְשׁוֹן טֵרוּף וְקִשְׁקוּשׁ מָצִינוּ נוּ"ן, "וְאַרְכֻּבָתֵהּ דָא לְדָא נָקְשָׁן" (דניאל ה'); וְאַף זֶה אֲנִי אוֹמֵר "פֶּן תִּנָּקֵשׁ אַחֲרֵיהֶם" – פֶּן תִּטָּרֵף אַחֲרֵיהֶם, לִהְיוֹת כָּרוּךְ אַחַר מַעֲשֵׂיהֶם; וְכֵן (תהילים ק"ט) "יְנַקֵּשׁ נוֹשֶׁה לְכָל אֲשֶׁר לוֹ" – מְקַלֵּל אֶת הָרָשָׁע לִהְיוֹת עָלָיו נוֹשִׁים רַבִּים וְיִהְיוּ מַחֲזִירִין וּמִתְנַקְּשִׁין אַחַר מָמוֹנוֹ:
Lest you are torn apart. Onkelos’ interpretation is that the reference is to a pitfall. In my opinion, he was not exacting in following the literal meaning, for we never find the letter ‘ נ in the word יוֹקֵשׁ, “pitfall,” even as a root letter which is sometimes dropped. However, in reference to tearing apart and violent shaking, we find the ‘ נ, “His knees knocked against each other.” Here, too, my rendition is, “Lest you are torn apart with them,” by emulating their activities. Similarly, “Let the debtor jostle after all his possessions.” He curses the villain, wishing him numerous debtors who will jostle one another in pursuit of his money.
אחרי השמדם מפניך. אַחַר שֶׁתִּרְאֶה שֶׁאַשְׁמִידֵם מִפָּנֶיךָ, יֵשׁ לְךָ לָתֵת לֵב מִפְּנֵי מָה נִשְׁמְדוּ אֵלּוּ, מִפְּנֵי מַעֲשִׂים מְקֻלְקָלִים שֶׁבִּידֵיהֶם, אַף אַתָּה לֹא תַעֲשֶׂה כֵן שֶׁלֹּא יָבֹאוּ אֲחֵרִים וְיַשְׁמִידוּךָ (עי' ספרי):
After they have been annihilated before you. After you observe when I have annihilated them before you, focus your attention as to why I annihilated them — because of their decadent behavior. So you refrain from emulating them so that no one come to annihilate you.
איכה יעבדו. לְפִי שֶׁלֹּא עָנַשׁ עַל עֲבוֹדָה זָרָה אֶלָּא עַל זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָאָה, כְּמוֹ שֶׁכָּתוּב (שמות כ"ב) "בִּלְתִּי לַה' לְבַדּוֹ" – דְּבָרִים הַנַּעֲשִׂים לַגָּבוֹהַּ, בָּא וְלִמֶּדְךָ כָאן שֶׁאִם דַּרְכָּהּ שֶׁל עֲ"זָ לְעָבְדָהּ בְּדָבָר אַחֵר, כְּגוֹן פּוֹעֵר לִפְעוֹר וְזוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ וְחַיָּב, אֲבָל זִבּוּחַ וְקִטּוּר וְנִסּוּךְ וְהִשְׁתַּחֲוָאָה – אֲפִלּוּ שֶׁלֹּא כְדַרְכָּהּ חַיָּב (סנהדרין ס'):
How did . . . worship? Since no punishment was specified for idol worship except for slaughtering, burning, pouring libations, or prostrating oneself, as it is written, “For the sake of none but Adonoy alone” — activities generally performed for the sake of the Supreme Being. This passage proceeds to teach that, if it is customary to worship an idol with some other ritual for example, exposing oneself for the sake of Peor, or casting a stone for the sake of Markolis — then that is its recognized worship form, and [the worshiper] is liable. However, for slaughtering, burning, pouring libations, and prostrating oneself, even when not customary, one is liable.
לֹא־תַעֲשֶׂה כֵן לַיהֹוָה אֱלֹהֶיךָ כִּי כׇל־תּוֹעֲבַת יְהֹוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹֽהֵיהֶֽם׃
Do not do so to Adonoy, your God, because whatever is abominated by God, what He hates, they have done for their gods; for even their sons and their daughters do they burn in fire to their gods.
Do not do so to Adonoy, your God, because whatever is abominated by God, what He hates, they have done for their gods; for even their sons and their daughters do they burn in fire to their gods.
Rashi
כי גם את בניהם. "גַּם" – לְרַבּוֹת אֶת אֲבוֹתֵיהֶם וְאִמּוֹתֵיהֶם; אָמַר רַבִּי עֲקִיבָא אֲנִי רָאִיתִי גוֹי שֶׁכְּפָתוֹ לְאָבִיו לִפְנֵי כַלְבּוֹ וַאֲכָלוֹ (ספרי):
For, even their sons. “Even” includes their fathers and mothers. R’ Akiva said, ‘I saw a Gentile tie his father before his dog, who then ate him.’
Where next
Keep reading
- Chapter 11
- Chapter 13
- Re'eh Parsha
אבד תאבדון. אַבֵּד וְאַחַר כָּךְ תְּאַבְּדוּן, מִכָּאן לָעוֹקֵר עֲ"זָ שֶׁצָּרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ (עבודה זרה מ"ה):
You must obliterate. Destroy, then destroy afterward. This teaches that, when destroying idolatry, one must tear out the roots.