Tanach
Devarim 17 דברים י״ז
Part of: ShoftimShoftim, Aliyah 1Shoftim, Aliyah 2Petuchah, Deuteronomy 17:8Setumah, Deuteronomy 17:1Setumah, Deuteronomy 17:2Setumah, Deuteronomy 17:14
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
לֹא־תִזְבַּח לַיהֹוָה אֱלֹהֶיךָ שׁוֹר וָשֶׂה אֲשֶׁר יִהְיֶה בוֹ מוּם כֹּל דָּבָר רָע כִּי תוֹעֲבַת יְהֹוָה אֱלֹהֶיךָ הֽוּא׃ {ס}
Do not sacrifice to Adonoy, your God, an ox or a lamb that has a blemish, any bad thing; for it is abominated by Adonoy, your God.
Do not sacrifice to Adonoy, your God, an ox or a lamb that has a blemish, any bad thing; for it is abominated by Adonoy, your God.
Rashi
כִּֽי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהֹוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתֽוֹ׃
If there is found among you, in one of your cities that Adonoy, your God, is giving you, a man or a woman who does what is evil in the eyes of Adonoy, your God, by violating His covenant.
If there is found among you, in one of your cities that Adonoy, your God, is giving you, a man or a woman who does what is evil in the eyes of Adonoy, your God, by violating His covenant.
Rashi
לעבר בריתו. אֲשֶׁר כָּרַת אִתְּכֶם שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה:
By violating His covenant. Which He established with them prohibiting idolatry.
וַיֵּלֶךְ וַֽיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ ׀ אוֹ לַיָּרֵחַ אוֹ לְכׇל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּֽיתִי׃
He goes and serves other gods and bows to them—whether to the sun or to the moon or to any of the host of heaven that I did not command.
He goes and serves other gods and bows to them—whether to the sun or to the moon or to any of the host of heaven that I did not command.
Rashi
אשר לא צויתי. לְעָבְדָם (מגילה ט'):
That I did not command. To worship them.
וְהֻֽגַּד־לְךָ וְשָׁמָעְתָּ וְדָרַשְׁתָּ הֵיטֵב וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר נֶעֶשְׂתָה הַתּוֹעֵבָה הַזֹּאת בְּיִשְׂרָאֵֽל׃
When you are told and you understand, you are to inquire thoroughly. If in fact the report is authenticated and accurate—this abomination was committed within Yisroel.
When you are told and you understand, you are to inquire thoroughly. If in fact the report is authenticated and accurate—this abomination was committed within Yisroel.
Rashi
נכון. מְכֻוָּן הָעֵדוּת:
Authenticated. The testimony was consistent.
וְהֽוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵֽתוּ׃
You are to take out that man or that woman who did this evil thing to your city—the man or the woman—and you are to stone them with stones so that they die.
You are to take out that man or that woman who did this evil thing to your city—the man or the woman—and you are to stone them with stones so that they die.
Rashi
והוצאת את האיש ההוא אל שעריך וגו'. הַמְתַרְגֵּם אֶל שְׁעָרֶיךָ "לִתְרַע בֵּית דִּינָךְ" טוֹעֶה, שֶׁכֵּן שָׁנִינוּ "אֶל שְׁעָרֶיךָ" — זֶה שַׁעַר שֶׁעָבַד בּוֹ, אוֹ אֵינוֹ אֶלָּא שַׁעַר שֶׁנִּדּוֹן בּוֹ? נֶאֱמַר "שְׁעָרֶיךָ" לְמַטָּה וְנֶאֱמַר "שְׁעָרֶיךָ" לְמַעְלָה, מַה שְּׁעָרֶיךָ הָאָמוּר לְמַעְלָה שַׁעַר שֶׁעָבַד בּוֹ, אַף שְׁעָרֶיךָ הָאָמוּר לְמַטָּה שַׁעַר שֶׁעָבַד בּוֹ, וְתַרְגּוּמוֹ "לְקִרְוָיךְ":
You are to take out that man . . . to your city, etc. Anyone who renders אֶל שְׁעָרֶיךָ as “to the gates of your tribunal” is mistaken, for we have learned the following: “to your gates” — this refers to the gate where he worshipped. But perhaps it refers to the gate in which he was tried? ”Your gates” is said below, and “your gates” is said above. Just as “your gates” above refers to the gate in which he worshipped, so does “your gates” below refer to the gate in which he worshipped. Targum [Onkelos] renders “to your city.”
עַל־פִּי ׀ שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָֽד׃
By the speech of two witnesses or three witnesses is the guilty one to be executed; he is not to be executed by the oral testimonoy of one witness.
By the speech of two witnesses or three witnesses is the guilty one to be executed; he is not to be executed by the oral testimonoy of one witness.
Rashi
שנים עדים או שלשה. אִם מִתְקַיֶּמֶת עֵדוּת בִּשְׁנַיִם לָמָּה פֵּרֵט לְךָ בִשְׁלוֹשָׁה? לְהַקִּישׁ שְׁלוֹשָׁה לִשְׁנַיִם, מַה שְּׁנַיִם עֵדוּת אַחַת אַף שְׁלוֹשָׁה עֵדוּת אַחַת, וְאֵין נַעֲשִׂין זוֹמְמִין עַד שֶׁיִּזֹּמּוּ כֻלָּם (מכות ה'):
Two witnesses or three. If testimony is valid with two, why is three specified? To compare three to two. Just as two comprise a single entity, so three comprise a single entity — hence, none are liable as “conspiring witnesses” unless all are convicted as conspirators.
יַד הָעֵדִים תִּֽהְיֶה־בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כׇּל־הָעָם בָּאַחֲרֹנָה וּבִֽעַרְתָּ הָרָע מִקִּרְבֶּֽךָ׃ {פ}
Let the hand of the witnesses be against him first to execute him, and the hand of the entire people afterward; and you will eliminate the evil from within you.
Let the hand of the witnesses be against him first to execute him, and the hand of the entire people afterward; and you will eliminate the evil from within you.
כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּֽין־דָּם ׀ לְדָם בֵּֽין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהֹוָה אֱלֹהֶיךָ בּֽוֹ׃
If a matter of law is too abstruse for you—between blood and blood, between decision and decision, or between leprosy and leprosy, matters under dispute in your city; you shall rise and ascend to the place that Adonoy, your God, will have chosen.
If a matter of law is too abstruse for you—between blood and blood, between decision and decision, or between leprosy and leprosy, matters under dispute in your city; you shall rise and ascend to the place that Adonoy, your God, will have chosen.
Rashi
כי יפלא. כָּל הַפְלָאָה לְשׁוֹן הַבְדָּלָה וּפְרִישָׁה, שֶׁהַדָּבָר נִבְדָּל וּמְכֻסֶּה מִמְּךָ:
If . . . is too abstruse. הַפְלָאָה always denotes separation, or setting apart — the matter is separated, concealed from you.
בין דם לדם. בֵּין דָּם טָמֵא לְדָם טָהוֹר (נדה י"ט):
Between blood and blood. Between ritually unclean blood and clean blood.
בין דין לדין. בֵּין דִּין זַכַּאי לְדִין חַיָּב:
Between decision and decision. Between a ‘not guilty’ decision, and a ‘guilty’ decision.
בין נגע לנגע. בֵּין נֶגַע טָמֵא לְנֶגַע טָהוֹר:
Or between leprosy and leprosy. Between ritually unclean leprosy, and clean leprosy.
דברי ריבת. שֶׁיִּהְיוּ חַכְמֵי הָעִיר חוֹלְקִים בַּדָּבָר, זֶה מְטַמֵּא וְזֶה מְטַהֵר, זֶה מְחַיֵּב וְזֶה מְזַכֶּה:
Matters under dispute. When the wise men of the city disagree over the matter, one finding that it is unclean, the other that it is clean; one ruling ‘guilty,’ the other ‘not guilty.’
וקמת ועלית. מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכָּל הַמְּקוֹמוֹת (ספרי; סנהדרין פ"ז):
You shall rise and ascend. This teaches that the Beis Hamikdosh was loftier than all other places.
וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּֽט׃
You are to come before the kohanim-the Levites and the judge officiating during those days; you will inquire and they will tell you the legal decision.
You are to come before the kohanim-the Levites and the judge officiating during those days; you will inquire and they will tell you the legal decision.
Rashi
הכהנים הלוים. הַכֹּהֲנִים שֶׁיָּצְאוּ מִשֵּׁבֶט לֵוִי:
The kohanim — the Levites — The kohanim, who are descended from the tribe of Levi.
ואל השפט אשר יהיה בימים ההם. וַאֲפִלּוּ אֵינוֹ כִּשְׁאָר שׁוֹפְטִים שֶׁהָיוּ לְפָנָיו, אַתָּה צָרִיךְ לִשְׁמֹעַ לוֹ – אֵין לְךָ אֶלָּא שׁוֹפֵט שֶׁבְּיָמֶיךָ (ראש השנה כ"ה):
And the judge officiating during those days. Even if he is not comparable to the other judges who preceded him, you must obey him — you have no one but the judge in your day.
וְעָשִׂיתָ עַל־פִּי הַדָּבָר אֲשֶׁר יַגִּידֽוּ לְךָ מִן־הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר יְהֹוָה וְשָׁמַרְתָּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר יוֹרֽוּךָ׃
You are to act according to the word that they tell you from that place that Adonoy will have chosen; and you are to be careful to fulfill exactly as they instruct you.
You are to act according to the word that they tell you from that place that Adonoy will have chosen; and you are to be careful to fulfill exactly as they instruct you.
עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידֽוּ לְךָ יָמִין וּשְׂמֹֽאל׃
In accord with the Torah that they instruct you and upon the law that they state to you, are you to act; do not deviate from the word they tell you, neither right or left.
In accord with the Torah that they instruct you and upon the law that they state to you, are you to act; do not deviate from the word they tell you, neither right or left.
Rashi
ימין ושמאל. אֲפִלּוּ אוֹמֵר לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל וְעַל שְׂמֹאל שֶׁהוּא יָמִין, וְכָל שֶׁכֵּן שֶׁאוֹמֵר לְךָ עַל יָמִין יָמִין וְעַל שְׂמֹאל שְׂמֹאל (ספרי):
Neither right or left. Even if he tells you that right is left or left is right; certainly, if he tells you that right is right and left is left.
וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהֹוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִֽעַרְתָּ הָרָע מִיִּשְׂרָאֵֽל׃
But the man who acts deliberately to not heed the kohein who stands to serve there Adonoy, your God, or the judge; that man is to be executed and you will eliminate the evil from Yisroel.
But the man who acts deliberately to not heed the kohein who stands to serve there Adonoy, your God, or the judge; that man is to be executed and you will eliminate the evil from Yisroel.
וְכׇל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עֽוֹד׃ {ס}
Let all the people hear and fear, and not sin deliberately again.
Let all the people hear and fear, and not sin deliberately again.
Rashi
וכל העם ישמעו. מִכָּאן שֶׁמַּמְתִּינִין לוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָּרֶגֶל (סנהדרין פ"ט):
Let all the people hear. From here it is derived that we wait with him until the festival, then execute him during the festival.
כִּֽי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִֽירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכׇל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָֽי׃
When you arrive in the land that Adonoy, your God, is giving you and inherit it and live in it, and you say, ‘‘Let me appoint over me a king like all the nations around me;’’
When you arrive in the land that Adonoy, your God, is giving you and inherit it and live in it, and you say, ‘‘Let me appoint over me a king like all the nations around me;’’
שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהֹוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נׇכְרִי אֲשֶׁר לֹֽא־אָחִיךָ הֽוּא׃
Appoint are you to appoint over yourself a king whom Adonoy, your God, will choose. From among your brothers are you to appoint over yourself a king; you may not place over yourself a foreigner who is not your brother.
Appoint are you to appoint over yourself a king whom Adonoy, your God, will choose. From among your brothers are you to appoint over yourself a king; you may not place over yourself a foreigner who is not your brother.
רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹֽא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַֽיהֹוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עֽוֹד׃
However, he must not acquire an abundance of horses for himself so that he will not return the people to Egypt in order to acquire an abundance of horses, because Adonoy told you, ‘‘You are not to proceed to return along this route again.’’
However, he must not acquire an abundance of horses for himself so that he will not return the people to Egypt in order to acquire an abundance of horses, because Adonoy told you, ‘‘You are not to proceed to return along this route again.’’
Rashi
לא ירבה לו סוסים. אֶלָּא כְּדֵי מֶרְכַּבְתּוֹ, שֶׁלֹּא ישיב את העם מצרימה, שֶׁהַסּוּסִים בָּאִים מִשָּׁם, כְּמָה שֶׁנֶּאֱמַר בִּשְׁלֹמֹה (מלכים א י') וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה (סנהדרין כ"א):
He may not acquire an abundance of horses for himself. Except as required for his riding entourage, so that he does not send the people back to Egypt, the source of supply for horses, as it is said concerning Shlomo, “Chariots were brought up out of Egypt for six hundred silver pieces, and horses for one hundred fifty.”
וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹֽד׃
And he is not to acquire an abundance of wives for himself so that his heart will not veer; and silver and gold he may not accumulate for himself in great abundance.
And he is not to acquire an abundance of wives for himself so that his heart will not veer; and silver and gold he may not accumulate for himself in great abundance.
Rashi
ולא ירבה לו נשים. אֶלָּא י"ח, שֶׁמָּצִינוּ שֶׁהָיוּ לוֹ לְדָוִד שֵׁשׁ נָשִׁים, וְנֶאֱמַר לוֹ (שמואל ב י״ב:ח׳) "וְאִם מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה":
He may not acquire an abundance of wives. No more than eighteen, as we find that Dovid had six wives, and it was said to him, “If this is insufficient, then I shall add, for you, as many, and again.”
וכסף וזהב לא ירבה לו מאד. אֶלָּא כְּדֵי לִתֵּן לְאַכְסַנְיָא (ספרי; סנהדרין כ"א):
And silver and gold he may not accumulate for himself in great abundance. Except as required to maintain his retinue.
וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּֽם׃
It shall be, that when he occupies the throne of his kingdom, he must write for himself a duplicate of this Torah in a scroll form [the scroll] before the kohanim—the Levites.
It shall be, that when he occupies the throne of his kingdom, he must write for himself a duplicate of this Torah in a scroll form [the scroll] before the kohanim—the Levites.
Rashi
והיה כשבתו. אִם עָשָׂה כֵן כְּדַאי הוּא שֶׁתִּתְקַיֵּם מַלְכוּתוֹ (ספרי):
It shall be, that when he occupies. If he fulfills this, then he is worthy of his kingdom enduring.
את משנה התורה. שְׁתֵּי סִפְרֵי תוֹרָה, אַחַת שֶׁהִיא מֻנַּחַת בְּבֵית גְּנָזָיו, וְאַחַת שֶׁנִּכְנֶסֶת וְיוֹצֵאת עִמּוֹ (סנהדרין כ"א); וְאֻנְקְלוֹס תִּרְגֵּם "פַּתְשֶׁגֶן", פָּתַר משנה לְשׁוֹן שִׁנּוּן וְדִבּוּר:
A duplicate of [this] Torah. Two Torah scrolls, one to be stored in his treasure chamber, and one to accompany him on his arrivals and departures. Onkelos, however, translates “text,” rendering מִשְׁנֵה as “teaching,” or “word.”
וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כׇּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהֹוָה אֱלֹהָיו לִשְׁמֹר אֶֽת־כׇּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָֽם׃
It is to accompany him and he is to read in it all the days of his life, in order that he learn to fear Adonoy, his God, to guard every word of this Torah and these statutes to fulfill them;
It is to accompany him and he is to read in it all the days of his life, in order that he learn to fear Adonoy, his God, to guard every word of this Torah and these statutes to fulfill them;
Rashi
דברי התורה. כְּמַשְׁמָעוֹ:
Every word of this Torah. This follows the plain meaning.
לְבִלְתִּי רוּם־לְבָבוֹ מֵֽאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵֽל׃ {ס}
That his pride not increase over his brothers and he does not stray from the commandment right or left; so that the days of his reign are lengthy over his kingdom, he and his sons within Yisroel.
That his pride not increase over his brothers and he does not stray from the commandment right or left; so that the days of his reign are lengthy over his kingdom, he and his sons within Yisroel.
Rashi
ולבלתי סור מן המצוה. אֲפִלּוּ מִצְוָה קַלָּה שֶׁל נָבִיא:
And he does not stray from the commandment. Even an easily fulfilled directive by a prophet.
למען יאריך ימים. מִכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו; וְכֵן מָצִינוּ בְשָׁאוּל שֶׁאָמַר לוֹ שְׁמוּאֵל (שמואל א י') "שִׁבְעַת יָמִים תּוֹחֵל עַד בּוֹאִי אֵלֶיךָ", לְהַעֲלוֹת עוֹלוֹת, וּכְתִיב (שם י"ג) "וַיּוֹחֶל שִׁבְעַת יָמִים", וְלֹא שָׁמַר הַבְטָחָתוֹ לִשְׁמֹר כָּל הַיּוֹם, וְלֹא הִסְפִּיק לְהַעֲלוֹת הָעוֹלָה עַד שֶׁבָּא שְׁמוּאֵל וְאָמַר לוֹ "נִסְכָּלְתָּ לֹא שָׁמַרְתָּ וְגוֹ' וְעַתָּה מַמְלַכְתְּךָ לֹא תָקוּם", הָא לָמַדְתָּ שֶׁבִּשְׁבִיל מִצְוָה קַלָּה שֶׁל נָבִיא נֶעֱנַשׁ:
So that the days of his reign are lengthy. Implicit in the positive is the negative. We find this with Shaul, whom Shmuel told, “Wait seven days, until I come to you, etc.,” to offer olah-sacrifices. And it is written, “He waited seven days,” but did not keep his commitment to wait the entire day. He had hardly completed the olah-offering, when Shmuel arrived, and told him, “You have been foolish! You have not kept. etc., so now your reign will not endure.” Thus, you learn that, over an easily fulfilled directive by a prophet, he was punished.
הוא ובניו. מַגִּיד שֶׁאִם בְּנוֹ הָגוּן לְמַלְכוּת הוּא קוֹדֵם לְכָל אָדָם (הוריות י"א):
He and his sons. This teaches that if his son qualifies as a regent, he takes precedence over all other candidates.
Where next
Keep reading
- Chapter 16
- Chapter 18
- Shoftim Parsha
לא תזבח … כל דבר רע. אַזְהָרָה לַמְפַגֵּל בַּקֳּדָשִׁים עַ"יְ דִּבּוּר רָע. וְעוֹד נִדְרְשׁוּ בוֹ שְׁאָר דְּרָשׁוֹת בִּשְׁחִיטַת קָדָשִׁים (זבחים ל"ו):
Do not sacrifice, etc., anything bad. This prohibits causing the pigul disqualification of the sacred offerings through a pernicious statement. Additional derivations are extrapolated from this in the tractate dealing with the slaughter of the sacred offerings.