Vayikra 19:1-22 ויקרא י״ט:א׳-כ״ב

דבר אל כל עדת בני ישראל. מְלַמֵּד שֶׁנֶּאֶמְרָה פָרָשָׁה זוֹ בְּהַקְהֵל מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְלוּיִּין בָּהּ (ספרא):

דבר אל כל עדת בני ישראל SPEAK UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL — This (the addition of the words כל עדת) teaches us that this section was proclaimed in full assembly because most of the fundamental teachings of the Torah are dependent on it (contained in it) (Sifra, Kedoshim, Section 1 1; Vayikra Rabbah 24:5).

קדשים תהיו. הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת וּמִן הָעֲבֵרָה, שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶדֶר עֶרְוָה אַתָּה מוֹצֵא קְדֻשָּׁה, אִשָּׁה זֹנָה וַחֲלָלָה וְגוֹ' אֲנִי ה' מְקַדִּשְׁכֶם (ויקרא כ"א), וְלֹא יְחַלֵּל זַרְעוֹ, אֲנִי ה' מְקַדְּשׁוֹ (שם), קְדֹשִׁים יִהְיוּ, אִשָּׁה זֹנָה וַחֲלָלָה (שם):

קדשים תהיו YE SHALL BE HOLY — This means, keep aloof from the forbidden sexual relations just mentioned and from sinful thoughts. [It is evident that this is the meaning of קדשים תהיו because] wherever you find in the Torah a command to fence yourself in against such relations you also find mention of “holiness". Examples are: (Leviticus 21:7) “[They shall not take] a wife that is a harlot, or a profane etc.", and in the next verse "for I, the Lord, who sanctifieth you, [am holy]"; (Leviticus 21:15) “Neither shall he profane his seed (by the forbidden unions mentioned in the preceding verses) for I the Lord do sanctify him"; (Leviticus 21:6) "They shall be holy… followed by (v. 7) "[they shall not take] a wife that is a harlot or a profane" (cf. Vayikra Rabbah 24:4-6).

איש אמו ואביו תיראו. כָּל אֶחָד מִכֶּם תִּירְאוּ אָבִיו וְאִמּוֹ, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מִנַּיִן? כְּשֶׁהוּא אוֹמֵר תִּירָאוּ הֲרֵי כָאן שְׁנַיִם, אִם כֵּן לָמָּה נֶאֱמַר אִישׁ? שֶׁהָאִישׁ סֵפֶק בְּיָדוֹ לַעֲשׂוֹת אֲבָל אִשָּׁה רְשׁוּת אֲחֵרִים עָלֶיהָ (ספרא; קידושין ל'):

איש אמו ואביו תראו means, EVERYONE OF YOU SHALL FEAR HIS MOTHER AND HIS FATHER; this is the literal sense. The Halachic explanation of the verse, however, is as follows: Since Scripture says איש I have here only the law that a man must fear his father and his mother, whence do I know that this applies also to a woman? Because Scripture states תיראו (in the plural), it is evident therefore that it speaks here of two (man and woman). But if this be so (that Scripture means to include a woman also) why does it use the term איש, a man? Because it is the man who has the means to do it, whilst the woman is under the control of others (what she does is dependent upon her husband’s consent)(Sifra, Kedoshim, Section 1 3; Kiddushin 30b).

אמו ואביו תיראו. כָּאן הִקְדִּים אֵם לָאָב, לְפִי שֶׁגָּלוּי לְפָנָיו שֶׁהַבֵּן יָרֵא אֶת אָבִיו יוֹתֵר מֵאִמּוֹ, וּבַכָּבוֹד הִקְדִּים אָב לָאֵם, לְפִי שֶׁגָּלוּי לְפָנָיו שֶׁהַבֵּן מְכַבֵּד אֶת אִמּוֹ יוֹתֵר מֵאָבִיו, מִפְּנֵי שֶׁמְּשַׁדַּלְתּוֹ בִדְבָרִים (שם):

אמו ואביו תיראו EVERYBODY OF YOU SHALL FEAR HIS MOTHER AND HIS FATHER — Here Scripture mentions the mother before the father because it is manifest to Him that the child fears the father more than the mother and therefore by mentioning the mother first Scripture stresses the duty of fearing her. In the case of honoring one's parents, however, Scripture mentions the father before the mother because it is manifest to Him that the child honors the mother more than the father because she endeavors to win him over by kindly words. Therefore by mentioning the father first Scripture emphasizes the duty of honoring him (Kiddushin 30b - Kiddushin 31a).

ואת שבתתי תשמרו. סָמַךְ שַׁבָּת לְמוֹרָא אָב, לוֹמַר אַף עַל פִּי שֶׁהִזְהַרְתִּיךָ עַל מוֹרָא אָב, אִם יֹאמַר לְךָ חַלֵּל אֶת הַשַּׁבָּת, אַל תִּשְׁמַע לוֹ, וְכֵן בִּשְׁאָר כָּל הַמִּצְווֹת (בבא מציעא ל"ב):

ואת שבתתי תשמרו AND MY SABBATHS SHALL YE KEEP — Scripture places the commandment of observing the Sabbath immediately after that of fearing one’s father in order to suggest the following: “Although I admonish you regarding the fear due to your father, yet if he bids you: "Desecrate the Sabbath", do not listen to him” — and the same is the case with any of the other commandments. This, it is evident, is the meaning since Scripture adds —

אני ה' אלהיכם. אַתָּה וְאָבִיךָ חַיָּבִים בִּכְבוֹדִי, לְפִיכָךְ לֹא תִשְׁמַע לוֹ לְבַטֵּל אֶת דְּבָרַי. אֵיזֶהוּ מוֹרָא? לֹא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יְדַבֵּר בִּמְקוֹמוֹ וְלֹא יִסְתֹּר אֶת דְּבָרָיו, וְאֵיזֶהוּ כָבוֹד? מַאֲכִיל וּמַשְׁקֶה, מַלְבִּישׁ וּמַנְעִיל, מַכְנִיס וּמוֹצִיא (קידושין ל"א):

אני ה' אלהיכם “I am the Lord your God" (the plural) — both you and your father are equally bound to honour Me! Do not therefore obey him if it results in making My words of no effect (Sifra, Kedoshim, Section 1 10; Bava Metzia 32a). — What is implied in the term מורא? That one should not sit in his (the father's) seat, nor speak in his stead (i. e. when he is expected to speak), nor contradict his words. And what is implied in the term כבוד? That the child gives the parents to eat and to drink, provides them with clothes and shoes, leads them into the room and out if they are infirm (Kiddushin 31b).

אל תפנו אל האלילם. לְעָבְדָם; אֱלִילִים לְשׁוֹן אַל — כְּלֹא הוּא חָשׁוּב:

אל תפנו אל האלילים TURN YE NOT UNTO THE IDOLS — to worship them (Sifra, Kedoshim, Section 1 10). The word אלילים, idols, is connected with “not“ (אל) — it is regarded of “none" import.

ואלהי מסכה. תְּחִלָּתָן אֱלִילִים הֵם, וְאִם אַתָּה פוֹנֶה אַחֲרֵיהֶם סוֹפְךָ עוֹשֶׂה אוֹתָם אֱלוֹהוֹת (ספרא):

ואלהי מסכה [NOR MAKE TO YOURSELVES] MOLTEN GODS - In the beginning they may appear as “nought" (אלילים) but if you turn unto them you will in the end make them gods (Sifra, Kedoshim, Section 1 11). The translation therefore is: do not turn unto these “non-entities", so that you may not in the end make them into molten gods for yourselves.

לא תעשו לכם. לֹא תַעֲשׂוּ לַאֲחֵרִים וְלֹא אֲחֵרִים לָכֶם; וְאִם תֹּאמַר לֹא תַעֲשׂוּ לְעַצְמְכֶם אֲבָל אֲחֵרִים עוֹשִׂין לָכֶם, הֲרֵי כְבָר נֶאֱמַר לֹא יִהְיֶה לְךָ (שמות כ') — לֹא שֶׁלְּךָ וְלֹא שֶׁל אֲחֵרִים:

לא תעשו לכם implies: do not you make molten gods for others nor let others make such for you. Should you, however, say that לא תעשו לכם implies only “you shall not make them for yourselves" but others may make them for you, then I reply: But Scripture has already stated (Exodus 20:3) “Thou shalt have [no other gods]” — neither your own idol nor one which is the idol of (made by) others (Sifra, Kedoshim, Section 1 12).

וכי תזבחו וגו'. לֹא נֶאֶמְרָה פָרָשָׁה זוֹ אֶלָּא לְלַמֵּד, שֶׁלֹּא תְהֵא זְבִיחָתָן אֶלָּא עַל מְנָת לֵאָכֵל בְּתוֹךְ הַזְּמַן הַזֶּה, שֶׁאִם לִקְבֹּעַ לָהֶם זְמַן אֲכִילָה, הֲרֵי כְבָר נֶאֱמַר (ויקרא ז') וְאִם נֶדֶר אוֹ נְדָבָה זֶבַח קָרְבָּנוֹ וְגוֹ' (ספרא):

'וכי תזבחו וגו‎‎ AND IF YE SACRIFICE [A SACRIFICE OF PEACE OFFERINGS UNTO THE LORD, YE SHALL SACRIFICE IT TO BE ACCEPTABLE TO YOU] — This section is said only for the purpose of teaching us that their (the peace offerings’) slaughtering must not take place except with the intention that they should be eaten within this time (the time prescribed v. 6); for if its purpose were to fix the time for eating them it would be redundant, since it is already said (Leviticus 7:16) “But if the sacrifice of his offering be a vow, or a free-will offering [it shall be eaten the same day… and on the morrow” (Sifra, Kedoshim, Chapter 1 1).

לרצנכם תזבחהו. תְּחִלַּת זְבִיחָתוֹ תְּהֵא עַל מְנָת נַחַת רוּחַ — שֶׁיְּהֵא לָכֶם לְרָצוֹן, שֶׁאִם תְּחַשְּׁבוּ עָלָיו מַחֲשֶׁבֶת פְּסוּל לֹא יֵרָצֶה עֲלֵיכֶם לְפָנַי:

לרצנכם תזבחהו YE SHALL SACRIFICE IT TO BE ACCEPTABLE FOR YOU — This means, from the very beginning the slaughtering shall be done with the intention to give Me satisfaction (i. e. to sacrifice it in a manner that is satisfactory to Me) so that it shall effect favour for you (לרצנכם). For if you have in connection with it (with the slaughtering) any intention which will invalidate it (the sacrifice) it shall effect no favour for you before Me.

לרצנכם. אפיי"צימנטו, זֶהוּ לְפִי פְשׁוּטוֹ; וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן לַמִּתְעַסֵּק בַּקֳּדָשִׁים שֶׁפָּסוּל, שֶׁצָּרִיךְ שֶׁיִּתְכַּוֵּן לִשְׁחֹט (זבחים מ"ז; חולין י"ג):

לרצנכם thus means as much as apaisement in O. F., — “favourable acceptance”. This is the literal meaning of the verse. Our Rabbis, however, (taking the word in its primary sense of will, “intention”) learned from here as regards one who is handling (מתעסק) a sacrifice (קדשים) (when he does the act of Shechitah without the intention of doing this) that it becomes invalid, because it is required that he should intend to slaughter it (Zevachim 47a; Chullin 13a).

ביום זבחכם יאכל. כְּשֶׁתִּזְבְּחוּהוּ תִּשְׁחֲטוּהוּ עַל מְנָת זְמַן זֶה שֶׁקָּבַעְתִּי לָכֶם כְּבָר:

ביום זבחכם יאכל ON THE DAY YE SACRIFICE IT [SHALL IT BE EATEN] — This means, when ye slaughter it (וכי תזבחו) slaughter it (תשחטהו =תזבחהו) having in mind the period which I have already fixed for you as that within which it must be eaten (that which is mentioned already Leviticus 7:16).

ואם האכל יאכל וגו'. אִם אֵינוֹ עִנְיָן לְחוּץ לִזְמַנּוֹ, שֶׁהֲרֵי כְבָר נֶאֱמַר וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר זֶבַח שְׁלָמָיו וְגוֹ' (ויקרא ז'), תְּנֵהוּ עִנְיָן לְחוּץ לִמְקוֹמוֹ; יָכוֹל יִהְיוּ חַיָּבִין כָּרֵת עַל אֲכִילָתוֹ, תַּ"לֹ וְהַנֶּפֶשׁ הָאֹכֶלֶת מִמֶּנּוּ עֲוֹנָהּ תִּשָּׂא, "מִמֶּנּוּ" וְלֹא מֵחֲבֵרוֹ, יָצָא הַנִּשְׁחָט בְּמַחֲשֶׁבֶת חוּץ לִמְקוֹמוֹ (זבחים כ"ח):

ואם האכל ‎'יאכל וגו‎‎‎ AND IF IT SHOULD BE EATEN AT ALL [ON THE THIRD DAY] etc. — If it (this verse) has no bearing on a sacrifice at the slaughtering of which there was the intention to eat its flesh beyond its (the prescribed) time, since it has already been stated, (Leviticus 7:18) “And if any of the flesh of the sacrifice is to be eaten (i. e. is intended to be eaten) at all [on the third day, it shall not be accepted]" — then give it an application to a sacrifice at the slaughtering of which there was the intention of eating its flesh outside the prescribed place (e. g. in the case of a festival offering — outside the walls of Jerusalem) (Sifra, Kedoshim, Chapter 1 4). One might think that people are liable to excision for the eating of it (of such a sacrifice), Scripture therefore states in the case of the former (the חוץ לזמנו sacrifice) (Leviticus 7:18) “And the soul that eateth of it (ממנו) shall bear its iniquity"; i. e. the soul that eateth of it, but not of the one similar to it (the חוץ למקומו sacrifice) shall bear its iniquity. This excludes therefore from the penalty of excision the case of a sacrifice which has been slaughtered with the intention that it should be eaten outside the prescribed place (Zevachim 28a).

פגול. מְתֹעָב, כְּמוֹ וּמְרַק פִּגֻּלִים כְּלֵיהֶם (ישעיהו ס"ה):

פגול means abominable; similar is (Isaiah 65:4) "and broth of abominable things (פגולים) is in their vessels".

ואכליו עונו ישא. בְּנוֹתָר גָּמוּר הַכָּתוּב מְדַבֵּר, וְאֵינוֹ עָנוּשׁ כָּרֵת עַל הַנִּשְׁחָט חוּץ לִמְקוֹמוֹ, שֶׁכְּבָר מִעֲטוֹ הַכָּתוּב, וְזֶה בְּנוֹתָר גָּמוּר מְדַבֵּר, וּבְמַסֶּכֶת כָּרֵתוֹת (דף ה'), לְמָדוּהוּ מִגְּזֵרָה שָׁוָה:

ואכליו עונו ישא THEREFORE EVERYONE THAT EATETH IT SHALL BEAR HIS INIQUITY — Scripture is speaking here of flesh actually left unburnt on the third day (so that this verse must be connected with v. 6, and not with v. 7) since one is not liable to excision for eating that which was slaughtered with the intention to eat its flesh outside the prescribed place (of which v. 7 is speaking), because Scripture has already excluded such a case from the penalty of excision (cf. Rashi v. 7). This verse must therefore be speaking of actual נותר. In Treatise Keritot 5a they (our Rabbis) derived it (the fact that v. 8 refers back to נותר in 5:6) from a verbal analogy.

לא תכלה פאת שדך. שֶׁיַּנִּיחַ פֵּאָה בְסוֹף שָׂדֵהוּ (עי' ספרא):

לא תכלה פאת שדך THOU SHALT NOT WHOLLY REAP THE CORNER OF THY FIELD — This means that one must leave פאה (an uncut portion) at the extremity of one's field (cf. Sifra, Kedoshim, Chapter 1 9; Mishna Peah 1:2; Shabbat 23a).

ולקט קצירך. שִׁבֳּלִים הַנּוֹשְׁרִים בִּשְׁעַת קְצִירָה, אַחַת אוֹ שְׁתַּיִם, אֲבָל שָׁלוֹשׁ אֵינָן לֶקֶט (פאה פ"ו):

ולקט קצירך [NEITHER SHALT THOU COLLECT] THE GLEANINGS OF THY HARVEST — Gleanings are ears that drop from the hand of the harvester during the reaping — one or two at a time, but three do not come under the category of לקט (Mishna Peah 6:5; Sanhedrin 99a).

לא תעולל. לֹא תִטֹּל עוֹלֵלוֹת שֶׁבָּהּ, וְהֵן נִכָּרוֹת; אֵיזֶהוּ עוֹלֵלוֹת? כֹּל שֶׁאֵין לוֹ לֹא כָתֵף וְלֹא נָטֵף (ספרא):

לא תעולל AND THOU SHALT NOT GLEAN [THY VINE YARD] — (עלל is a verb connected with the noun עולל "young, tender, not developed"; cf. Samuel 15:3: עולל ויונק) thus לא תעולל means, thou shalt not take the tender grapes of it. They can be recognized as such from the description given in Mishna Peah 7:4 (cf. also Sifra, Kedoshim, Chapter 3 3) where it is stated: What are עוללות? Clusters which have neither כתף, “arms" nor נטף, "drippings".

ופרט כרמך. גַּרְגְּרֵי עֲנָבִים הַנּוֹשְׁרִים בִּשְׁעַת בְּצִירָה:

ופרט כרמך [NEITHER SHALT THOU COLLECT] THE FALLEN GRAPES OF THY VINE YARD — i. e. the single berries of the grapes which fall to the ground during the grape gathering.

אני ה' אלהיכם. דַּיָּן לִפָּרַע; וְאֵינִי גוֹבֶה מִכֶּם אֶלָּא נְפָשׁוֹת, שֶׁנֶּאֱמַר אַל תִּגְזָל דָּל וְגוֹ' כִּי ה' יָרִיב רִיבָם וְגוֹ' (משלי כ"ב):

אני ה'‏‎‎‎‎‎ אלהיכם I AM THE LORD YOUR GOD — the Judge Who am certain to punish if necessary and Who for the neglect of these duties will exact from you nothing less than your souls, as it is said (Proverbs 22:22, 23) "Rob not the poor… for the Lord will plead their cause, [and spoil the soul of those that spoiled them]" (Sifra, Kedoshim, Chapter 3 7).

לא תגנבו. אַזְהָרָה לְגוֹנֵב מָמוֹן, אֲבָל לֹא תִגְנֹב שֶׁבַּעֲשֶׂרֶת הַדִּבְּרוֹת אַזְהָרָה לְגוֹנֵב נְפָשׁוֹת, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ — דָּבָר שֶׁחַיָּבִין עָלָיו מִיתַת בֵּית דִּין:

לא תגנבו YE SHALL NOT STEAL — This is a warning addressed to him who steals money (the property of his fellow-man), but the law “Thou shalt not steal" which is contained in the Ten Commandments is a warning addressed to him who steals a human being. For this it what is learnt from the context, because it must be a matter for which one becomes liable to death by sentence of the court, (since the preceding laws in the Ten Commandments are of this character, which is the case with kidnapping and not with theft of money; cf. Rashi on Exodus 19:14) (Mekhilta 20:13:3; Sanhedrin 86a).

ולא תכחשו. לְפִי שֶׁנֶּאֱמַר (ויקרא ה'), וְכִחֶשׁ בָּהּ מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ, לָמַדְנוּ עֹנֶשׁ, אַזְהָרָה מִנַּיִן? תַּ"לֹ וְלֹא תְכַחֲשׁוּ:

ולא תכחשו NEITHER SHALL YE DEAL FALSELY [WITH ONE ANOTHER] — Since Scripture has stated (Leviticus 5:21, 22) "[If a man sin… and deny unto his neighbour a charge, or a deposit… or has found that which was lost] and denieth it (וכחש בה)", that he shall pay the principal and add a fifth part more thereto, we have there mention only of the punishment he incurs; whence do we derive the prohibition (i.e. where is it forbidden)? From Scripture's statement here “neither shall ye deal falsely" (The Hebrew here is תכחשו, the same term as is used in the verse quoted — וכחש בה) (Sifra, Kedoshim, Section 2 3; Bava Kamma 105b).

ולא תשקרו. לְפִי שֶׁנֶּאֱמַר (שם), וְנִשְׁבַּע עַל שָׁקֶר יְשַׁלֵּם קֶרֶן וְחֹמֶשׁ, לָמַדְנוּ עֹנֶשׁ, אַזְהָרָה מִנַּיִן? תַּ"ל וְלֹא תְשַׁקְּרוּ:

ולא תשקרו NEITHER SHALL YE LIE [ONE TO ANOTHER] — Since Scripture has stated (V. 22) “[If a soul sin… and deny unto his neighbour a charge or a deposit…] and sweareth falsely (לשקר)" that he shall pay the principal and shall add the fifth part more thereto, we have there mention only of the punishment he incurs; whence do we derive the prohibition to lie? From Scripture's statement here “ye shall not lie one to another”.

לא תגנבו ולא תכחשו ולא תשקרו ולא תשבעו. אִם גָּנַבְתָּ סוֹפְךָ לְכַחֵשׁ, סוֹפְךָ לְשַׁקֵּר, סוֹפְךָ לִשָּׁבַע לַשֶּׁקֶר:

לא תגנבו ולא תכחשו ולא תשקרו ולא תשבעו YE SHALL NOT STEAL, NEITHER DEAL FALSELY, NEITHER LIE, NEITHER SWEAR [ONE TO ANOTHER] - If you steal you will in the end come to deny it, then you will lie (in order to back up your first denial), and ultimately you will swear falsely (Sifra, Kedoshim, Section 2 5).

ולא תשבעו בשמי. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר לֹא תִשָּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא (שמות כ'), יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל שֵׁם הַמְיֻחָד, מִנַּיִן לְרַבּוֹת כָּל הַכִּנּוּיִין? תַּ"ל וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר — כָּל שֵׁם שֶׁיֵּשׁ לִי (ספרא):

ולא תשבעו בשמי AND YE SHALL NOT SWEAR BY MY NAME [TO A LIE] - Why is this stated at all (how does the particular form of words used here tell us more than is contained in the Third Commandment)? Since it is said (Exodus 20:7) “Thou shalt not take the name of the Lord (‎'ה) thy God in vain”, I might have inferred that one is not liable except he swore by the "Proper Name” of the Lord (שם המיוחד). Whence do I know that all names that are descriptive of God's attributes (Adonay, Rachum, Chanun etc.) are included in this prohibition? Because Scripture states “ye shall not swear by My Name to a lie", thus implying by any Name I have (Sifra, Kedoshim, Section 2 6).

לא תעשק. זֶה הַכּוֹבֵשׁ שְׂכַר שָׂכִיר (בבא מציעא ס"א):

לא תעשק THOU SHALT NOT WRONG [THY FELLOW-MAN] — This refers to one who withholds the wages of a hired servant (Sifra, Kedoshim, Section 2 9; Bava Metzia 61a).

לא תלין. לְשׁוֹן נְקֵבָה, מוּסָב עַל הַפְּעוּלָה:

לא תלין The word תלין is feminine gender and refers to the wages.

עד בקר. בִּשְׂכִיר יוֹם הַכָּתוּב מְדַבֵּר, שֶׁיְּצִיאָתוֹ מִשֶּׁשָּׁקְעָה חַמָּה, לְפִיכָךְ זְמַן גִּבּוּי שְׂכָרוֹ כָּל הַלָּיְלָה, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ (דברים כ"ד), מְדַבֵּר בִּשְֹכִיר לַיְלָה, שֶׁהַשְׁלָמַת פְּעֻלָּתוֹ מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, לְפִיכָךְ זְמַן גִּבּוּי שְׂכָרוֹ כָּל הַיּוֹם, לְפִי שֶׁנָּתְנָה תוֹרָה זְמַן לְבַעַל הַבַּיִת עוֹנָה לְבַקֵּשׁ מָעוֹת (בבא מציעא ק"י):

עד בקר UNTIL THE MORNING — Scripture speaks here of a person hired for day-work (שכיר יום) whose departure from work is at sunset. The time for drawing his wages is therefore the whole night (and the law is not infringed provided he pays it before the moment of day break). In another passage (Deuteronomy 24:14) it states, "the sun shall not go down upon it (the man's wages)”. There, however, it is speaking of one hired for night-work (שכיר לילה) the end of whose period of work is at day break, therefore the time for drawing his wages is the whole day (but it must be done before sunset). The reason why he has the whole night or whole day to pay the wages is because the Torah gives the employer the time of one "Ona" (one half of the astronomical day; cf. for the meaning of the word Niddah 65b) to endeavour to obtain the money he requires for paying the wages (Bava Metzia 110b).

לא תקלל חרש. אֵין לִי אֶלָּא חֵרֵשׁ, מִנַּיִן לְרַבּוֹת כָּל אָדָם? תַּ"ל בְּעַמְּךָ לֹא תָאֹר (שמות כ"ב), אִם כֵּן לָמָּה נֶאֱמַר חֵרֵשׁ? מַה חֵרֵשׁ מְיֻחָד שֶׁהוּא בַחַיִּים, אַף כָּל שֶׁהוּא בַחַיִּים, יָצָא הַמֵּת שֶׁאֵינוֹ בַחַיִּים (ספרא):

לא תקלל חרש THOU SHALT NOT CURSE THE DEAF — I have here only the law that one must not curse the deaf: whence do I know that any person is included in this prohibition and that the meaning is, Thou shalt not curse even the deaf? Because Scripture states (Exodus 22:27) "Thou shalt not curse בעמך, anyone among thy people". But if this be so why does Scripture say חרש and does not use some more general expression? It does so in order to offer an analogy: What is the case with the חרש? He is one who cannot hear your curse and therefore cannot feel aggrieved, but he has the characteristic of being a living person! The same applies to all living, thus excluding a dead person, who though he cannot hear and feel aggrieved, is not living (Sifra, Kedoshim, Section 2 13; cf. also Sanhedrin 66a).

ולפני עור לא תתן מכשול. לִפְנֵי הַסּוּמָא בְדָבָר לֹא תִתֵּן עֵצָה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ, אַל תֹּאמַר מְכֹר שָׂדְךָ וְקַח לְךָ חֲמוֹר, וְאַתָּה עוֹקֵף עָלָיו וְנוֹטְלָהּ הֵימֶנּוּ (שם):

ולפני עור לא תתן מכשל THOU SHALT NOT PUT A STUMBLING BLOCK BEFORE THE BLIND — This implies: "Give not a person who is "blind" in a matter an advice which is improper for him. Do not say to him: "Sell your field and buy from the proceeds of the sale an ass", the fact being that you are endeavouring to circumvent him and to take it (the field) from him (Sifra, Kedoshim, Section 2 14).

ויראת מאלהיך. לְפִי שֶׁהַדָּבָר הַזֶּה אֵינוֹ מָסוּר לַבְּרִיּוֹת לֵידַע אִם דַּעְתּוֹ שֶׁל זֶה לְטוֹבָה אוֹ לְרָעָה, וְיָכוֹל לְהִשָּׁמֵט וְלוֹמַר לְטוֹבָה נִתְכַּוַּנְתִּי, לְפִיכָךְ נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ הַמַּכִּיר מַחְשְׁבוֹתֶיךָ; וְכֵן כָּל דָּבָר הַמָּסוּר לְלִבּוֹ שֶׁל אָדָם הָעוֹשֵׂהוּ וְאֵין שְׁאָר הַבְּרִיּוֹת מַכִּירוֹת בּוֹ, נֶאֱמַר בּוֹ וְיָרֵאתָ מֵּאֱלֹהֶיךָ:

ויראת מאלהיך BUT THOU SHALT BE AFRAID OF THY GOD — Because in this case it is not given to human beings to know whether the intention of this man (the offender) was for the advantage or the disadvantage of the person whom he advised, and he thus might be able to evade the responsibility by saying: "I meant it for the best", Scripture therefore states with reference to him: "But thou shall be afraid of thy God" Who is cognizant of thy secret thoughts. Similarly in all actions where it is given only to the heart of him who does it to know the motive that prompts him and where other people have no insight into it, Scripture states, "But be afraid of thy God!" (Sifra, Kedoshim, Section 2 14; Bava Metzia 58b).

לא תעשו עול במשפט. מְלַמֵּד שֶׁהַדַּיָּן הַמְקַלְקֵּל אֶת הַדִּין קָרוּי עַוָּל, שָׂנוּי וּמְשֻׁקָּץ, חֵרֶם וְתוֹעֵבָה, שֶׁהָעָוֶל קָרוּי תּוֹעֵבָה, שֶׁנֶּאֱמַר כִּי תוֹעֲבַת ה' וְגוֹ' כֹּל עֹשֵׂה עָוֶל (דברים כ"ה), וְהַתּוֹעֵבָה קְרוּיָה חֵרֶם וְשֶׁקֶץ שֶׁנֶּאֱמַר וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ תְּשַׁקְּצֶנּוּ וְגוֹ' (שם ז'):

לא תעשו עול במשפט YE SHALL NOT DO INJUSTICE IN JUDGMENT — This teaches us that the judge who perverts judgment is called an "unjust person" (עַוָּל), hateful and detested, doomed to destruction, and an abomination. He is rightly called thus for the unjust person (עַוָּל) is called by Scripture "abomination", as it is said (Deuteronomy 25:16) "For all that do [such things] all that do injustice (עַוָּל=עֹשֵׂה עָוֶל) are an abomination (תועבה) unto the Lord thy God”. The abomination (תועבה), on its part, is called by Scripture חרם and שקץ, as it is said (Deuteronomy 7:26) "Neither shalt thou bring an abomination (תועבה) into thine house, lest thou be a doomed thing (חרם) like it; but thou shall regard it as שקץ.

לא תשא פני דל. שֶׁלֹּא תֹאמַר עָנִי הוּא זֶה, וְהֶעָשִׁיר חַיָּב לְפַרְנְסוֹ, אֲזַכֶּנּוּ בַדִּין וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת (ספרא):

לא תשא פני דל THOU SHALT NOT RESPECT THE PERSON OF THE INDIGENT — i. e. thou shalt not say, "This is a poor man, and the rich man has in any case the duty of supporting him; I will find in favor of him (the poor man) and he will consequently obtain some support in a respectable fashion (Sifra, Kedoshim, Chapter 4 2).

ולא תהדר פני גדול. שֶׁלֹּא תֹאמַר עָשִׁיר הוּא זֶה, בֶּן גְּדוֹלִים הוּא זֶה, הֵיאַךְ אֲבַיְּשֶׁנּוּ וְאֶרְאֶה בְּבָשְׁתּוֹ? עֹנֶשׁ יֵשׁ בַּדָּבָר לְכָךְ נֶאֱמַר וְלֹא תֶהְדַּר פְּנֵי גָדוֹל:

ולא תהדר פני גדול NOR HONOR THE PERSON OF THE MIGHTY — thou shalt not say, “This is a rich man, or, this man is of noble descent (lit., the son of great people) how can I possibly put him to shame and be witness to his shame? There is punishment for such a thing!” It is for this reason that Scripture states, "thou shalt not honor the person of the mighty” (Sifra, Kedoshim, Chapter 4 3).

בצדק תשפט עמיתך. כְּמַשְׁמָעוֹ; דָּ"אַ: הֱוֵי דָן אֶת חֲבֵרְךָ לְכַף זְכוּת (שבועות ל'):

בצדק תשפט עמיתך IN RIGHTEOUSNESS SHALT THOU JUDGE THY COMPANION — Take this as the words imply (i.e. take the word צדק as what it usually implies: strict right). Another explanation is: Judge thy fellow man with an inclination in his favour (Sifra, Kedoshim, Chapter 4 4; Shevuot 30a).

לא תלך רכיל. אֲנִי אוֹמֵר עַל שֵׁם שֶׁכָּל מְשַׁלְּחֵי מְדָנִים וּמְסַפְּרֵי לָשׁוֹן הָרַע הוֹלְכִים בְּבָתֵּי רֵעֵיהֶם לְרַגֵּל מַה יִּרְאוּ רָע, אוֹ מַה יִּשְׁמְעוּ רָע, לְסַפֵּר בַּשּׁוּק, נִקְרָאִים הוֹלְכֵי רָכִיל — הוֹלְכֵי רְגִילָה, אשפיי"מנט בְּלַעַז. וּרְאָיָה לִדְבָרַי, שֶׁלֹּא מָצִינוּ רְכִילוּת שֶׁאֵין כָּתוּב בִּלְשׁוֹן הֲלִיכָה, לֹא תֵלֵךְ רָכִיל, הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל (ירמיהו ו'), וּשְׁאָר לָשׁוֹן הָרַע אֵין כָּתוּב בּוֹ הֲלִיכָה, מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ (תהילים ק"א), לָשׁוֹן רְמִיָּה (שם ק"כ), לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת (שם י"ב); לְכָךְ אֲנִי אוֹמֵר שֶׁהַלָּשׁוֹן הוֹלֵךְ וּמְרַגֵּל, שֶׁהַכַּ"ף נֶחֱלֶפֶת בְּגִימֶ"ל, שֶׁכָּל הָאוֹתִיּוֹת שֶׁמּוֹצָאֵיהֶם מִמָּקוֹם אֶחָד מִתְחַלְּפוֹת זוֹ בָזוֹ, בֵּי"ת בְּפֵ"א וְגִימֶ"ל בְּכַ"ף וְקוֹ"ף, וְנוּ"ן בְּלָמֶ"ד, וְזַיִ"ן בְּצָדִ"י, וְכֵן וַיְרַגֵּל בְּעַבְדְּךָ (שמואל ב י"ט) — רִגֵּל בְּמִרְמָה לֵאמֹר עָלַי רָעָה, וְכֵן לֹא רָגַל עַל לְשֹׁנוֹ (תהילים ט"ו), וְכֵן רוֹכֵל — הַסּוֹחֵר וּמְרַגֵּל אַחַר כָּל סְחוֹרָה, וְכֵן הַמּוֹכֵר בְּשָׂמִים לְהִתְקַשֵּׁט בָּהֶם הַנָּשִׁים, עַל שֵׁם שֶׁמְּחַזֵּר תָּמִיד בָּעֲיָרוֹת, נִקְרָא רוֹכֵל לְשׁוֹן רוֹגֵל; לָא תֵיכוּל קוּרְצִין כְּמוֹ וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא (דניאל ג׳:ח׳), אָכַל בֵּיהּ קוּרְצָא בֵּי מַלְכָּא (ברכות נ"ח:); נִרְאֶה בְעֵינַי שֶׁהָיָה מִשְׁפָּטָם לֶאֱכֹל בְּבֵית הַמְקַבֵּל דִּבְרֵיהֶם שׁוּם הַלְעָטָה, וְהוּא גְמַר חִזּוּק שֶׁדְּבָרָיו מְקֻיָּמִים וְיַעֲמִידֵם עַל הָאֱמֶת, וְאוֹתָהּ הַלְעָטָה נִקְרֵאת אֲכִילַת קוּרְצִין, לְשׁוֹן קוֹרֵץ בְּעֵינָיו (משלי ו'), שֶׁכֵּן דֶּרֶךְ כָּל הוֹלְכֵי רָכִיל לִקְרֹץ בְּעֵינֵיהֶם וְלִרְמֹז דִּבְרֵי רְכִילוּתָן, שֶׁלֹּא יָבִינוּ שְׁאָר הַשּׁוֹמְעִים:

לא תלך רכיל THOU SHALT NOT GO ABOUT AS A TALE BEARER — I say that because all those who sow discord between people and all who speak slander go into their friends' houses in order to spy out what evil they can see there, or what evil they can hear there so that they may tell it in the streets —they are called הולכי רכיל which it the same as הולכי רגילה, "people who go about spying"; espiement in O. F. A proof of my statement is the fact that we do not find anywhere the term רגיל used in Scripture except in connection with the expression הלך "to go". Examples are: the phrase here, לא תלך רכיל; (Jeremiah 6:28) "[They are all] walking as spies: they are brass and iron". But as for any other expressions for “slander”, the verb הלך is not used with them. Examples are (Psalms 101:5) "whoso privily slandereth his neighbour”; (Psalms 120:2) "false tongue"; (Psalms 12:4) "the tongue that speaketh proud things (slander)". For this reason I say that this expression (הולך רכיל) means "going about ומרגל, and spying out” (רגל = רכל), because the כ may interchange with ,ג since all letters the pronounciation of which are of the same place in the organs of speech may interchange with each other e. g., בי"ת with גימ"ל ,פ"א with כ"ף or with נו"ן ;קו"ף with זי"ן ;למ"ד with צד"י. And in a similar sense we have, (II Samuel 19:28) "He spied against thy servant [to my lord]” which implies, "he spied me out with subtly in order to speak evil about me to my lord״ (and thus וירגל comes to mean "to slander”). Similar is (Psalms 15:8): לא רגל על לשונו which means, "he has not spied out in order to have evil on his tongue”. Similarly the רוכל, the trader, is one who goes round and searches for (spies out) all kinds of merchandise, and so also the seller of perfumes which women use to make themselves nice, because he constantly goes about in the villages, he is called רוכל, which has the same meaning as רוגל. And its translation in the Targum לא תיכול קורצין, has the same meaning as (Daniel 3:8) "and they slandered (אכלו קורציהון) the Jews”; and as (Berakhot 58a) "he slandered him (אכל ביה קורצא בי מלכא) to the king”. It seems to me that people had the custom to eat a little snack in the house of him who listened to their slanderous words, and this served as the final confirmation that his (the slanderer's) statements were well founded and that he would maintain the truth of them. This "snack” was called אכילת קורצין, the word קורצא being connected in meaning with the root קרץ in (Proverbs 6:13) "He winketh (קורץ) with his eyes”, for it is the manner of all who go about slandering to wink with their eyes and to suggest their slanderous statements by innuendos in order that others who happen to hear them should not understand them.

לא תעמד על דם רעך. לִרְאוֹת בְּמִיתָתוֹ וְאַתָּה יָכוֹל לְהַצִּילוֹ, כְּגוֹן טוֹבֵעַ בַּנָּהָר וְחַיָּה אוֹ לִיסְטִים בָּאִים עָלָיו (סנהדרין ע"ג):

לא תעמד על דם רעך NEITHER SHALT THOU STAND AGAINST THE BLOOD OF THY FELLOW — witnessing his death, you being able to rescue him: if, for instance, he is drowning in the river or if a wild beast or a robber is attacking him (Sifra, Kedoshim, Chapter 4 8; Sanhedrin 73a).

אני ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר, וְנֶאֱמָן לִפָּרַע:

‎'אני ה‎‎ I AM THE LORD — Who am faithful in paying reward to those who obey My commandments and Who am certain to punish those who transgress them.

ולא תשא עליו חטא. לֹא תַלְבִּין אֶת פָּנָיו בָּרַבִּים (עי' ספרא):

ולא תשא עליו חטא [THOU SHALT IN ANY WISE REBUKE THY COMPANION] AND NOT BEAR A SIN ON ACCOUNT OF HIM — i. e. though rebuking him thou shalt not expose him to shame (lit., make his face grow pale) in public, in which case you will bear sin on account of him (cf. Sifra, Kedoshim, Chapter 4 8; Arakhin 16b).

לא תקם. אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי קַרְדֻּמְּךָ, אָמַר לוֹ אֵינִי מַשְׁאִילְךָ כְּדֶרֶךְ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְקִימָה; וְאֵיזוֹ הִיא נְטִירָה? אָמַר לוֹ הַשְׁאִילֵנִי אֶת קַרְדֻּמְּךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ הֵא לְךָ, אֵינִי כְמוֹתְךָ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְטִירָה, שֶׁנּוֹטֵר הָאֵיבָה בְּלִבּוֹ, אַעַ"פִּי שֶׁאֵינוֹ נוֹקֵם (ספרא; יומא כ"ג):

לא תקם THOU SHALT NOT AVENGE — If one says to another “Lend me your sickle", and he replies, “No!", and the next day he (the latter) says to him (the former), “Lend me your hatchet”, and he retorts, “I am not going to lend it to you, just as you refused to lend me your sickle״ — this is avenging. And what is “bearing a grudge”? If one says to another, “Lend me your hatchet”, and he replies “No!” and on the next day he says to him “Lend me your sickle”, and he replies: “Here it is; I am not like you, because you would not lend me” — this is called “bearing a grudge (נטירה)” because he retains (נוטר) enmity in his heart although he does not actually avenge himself (Sifra, Kedoshim, Chapter 4 10-11; Yoma 23a).

ואהבת לרעך כמוך. אָמַר רַבִּי עֲקִיבָא זֶה כְּלָל גָּדוֹל בַּתּוֹרָה (ספרא):

ואהבת לרעך כמוך THOU SHALT LOVE THY FELLOW MAN AS THYSELF —Rabbi Akiba said: “This is a fundamental principle of the Torah” (Sifra, Kedoshim, Chapter 4 12; Talmud Yerushalmi Nedarim 9:3).

את חקתי תשמרו. וְאֵלּוּ הֵן: בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם וְגוֹ'; חֻקִּים — אֵלּוּ גְזֵרַת מֶלֶךְ שֶׁאֵין טַעַם לַדָּבָר:

חקתי תשמרו ‎את YE SHALL KEEP MY ORDINANCES — These are they: “Thou shalt not cause two kinds of thy cattle to gender etc.”, (and the other ordinances laid down in this verse), for by the term חוקים are meant those enactments of the King for which no reason is given and those that precede are not of this character.

ובגד כלאים. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו" (דברים כ"ב), יָכוֹל לֹא יִלְבַּשׁ גִּזֵּי צֶמֶר וַאֲנִיצֵי פִשְׁתָּן, תַּ"ל "בֶּגֶד", מִנַּיִן לְרַבּוֹת הַלְּבָדִים? תַּ"לֹ "שַׁעַטְנֵז" — דָּבָר שֶׁהוּא שׁוּעַ טָווּי וְנוּז. וְאוֹמֵר אֲנִי נוּז לְשׁוֹן דָּבָר הַנִּמְלָל וְשָׁזוּר זֶה עִם זֶה לְחַבְּרוֹ, טישט"יר בְּלַעַז, כְּמוֹ "חַזְיָין לִנְזָאֵי דְאִית בְּהוֹן" (מועד קטן י"ב), שֶׁאָנוּ מְפָרְשִׁין לְשׁוֹן כִּמּוּשׁ, פליש"טרא, וּלְשׁוֹן שַׁעַטְנֵז פֵּרֵשׁ מְנַחֵם מַחְבֶּרֶת צֶמֶר וּפִשְׁתִּים:

ובגד כלאים NEITHER SHALL A GARMENT MINGLED OF LINEN AND WOOLLEN [COME UPON THEE] — Why is this st‎atement made (how does the particular form of words used here tell us some point of law which is not contained in Deuteronomy 22:21 which bears upon the same subject)? Because Scripture states there “Thou shalt not wear שעטנז, wool and linen together” I might think that one must not wear in combination wool (i. e. wool as it comes from the shearing) and combed flax! Scripture therefore states here “a garment (i. e. something made of a cloth) [mingled of woollen and linen shall not come upon thee]”, thus excluding loose pieces of wool and flax in combination, which do not form a בגד. Whence do we know that this prohibition extends to felt-stuff (which though not being really בגד, since the material is not worked up into cloth, is, however, made of wool and linen pressed into one material)? Because Scripture states in Deuteronomy “שעטנז shall not come upon thee” which means a material that is calendered (pressed, שוע), or woven (טוי) or twisted (נוז) together — (שעטנז is taken to be an abbreviation of these words) (Sifra, Kedoshim, Chapter 4 18). I say that נוז is an expression for material which is dried by rubbing between the fingers in order to extend it into threads, these being then twined together so that it forms a coherent web. This is called tistre in O. F. (cf. Rashi on Gittin 59a s. v. דבר הנמלל ונמתח). Similar is the expression to be found in the Talmud (Moed Katan 12b): חזין לגזאי דאית בהון, “The sesame-plant may be plucked on חולו של מועד because it is fit for use on account of the נזאי, the dried-up kernels which it contains” — which word, viz., נזאי, we explain to mean as much as “withering”, flestre in O. F.. Menachem explains שעטנו to denote a combination of wool and linen.

נחרפת לאיש. מְיֻעֶדֶת וּמְיֻחֶדֶת לְאִישׁ, וְאֵינִי יוֹדֵעַ לוֹ דִמְיוֹן בַּמִּקְרָא; וּבְשִׁפְחָה כְנַעֲנִית חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חֹרִין הַמְאֹרֶסֶת לְעֶבֶד עִבְרִי שֶׁמֻּתָּר בְּשִׁפְחָה הַכָּתוּב מְדַבֵּר:

נחרפת לאיש [AND WHOSOEVER LIETH CARNALLY WITH A WOMAN THAT IS A HANDMAID] GIVEN OVER TO A MAN — נחרפת signifies: destined and designated to a man. I do not know of any similar use of it (the root חרף) in Scripture. — And it is of a Canaanitish handmaid who is partly a שפחה and partly a free-woman and who is betrothed to a Hebrew servant who is permitted to marry a שפחה, that Scripture is here speaking (Sifra, Kedoshim, Chapter 5 2; Keritot 11a).

והפדה לא נפדתה. פְּדוּיָה וְאֵינָהּ פְּדוּיָה, וּסְתָם פִּדְיוֹן בְּכֶסֶף:

והפדה לא נפדתה means, she is redeemed (הפדה) and not redeemed (לא נפדתה) (i. c. she is partly redeemed, but not fully redeemed; cf. Keritot 11a). An expression derived from the verb פדה, unless it be more closely defined, means redemption by money.

או חפשה. בִּשְׁטָר (ספרא):

או חפשה NOR FREEDOM [WAS GIVEN HER] through a document of release (שטר שחרור) (Sifra, Kedoshim, Chapter 5 3).

בקרת תהיה. הִיא לוֹקָה וְלֹא הוּא, יֵשׁ עַל בֵּית דִּין לְבַקֵּר אֶת הַדָּבָר שֶׁלֹּא לְחַיְּבָהּ מִיתָה כי לא חפשה וְאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין גְּמוּרִין: וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן (מכות כ"ב), שֶׁמִּי שֶׁהוּא בְמַלְקוּת תְּהֵא בִקְרִיאָה — שֶׁהַדַּיָּנִים הַמַּלְקִין קוֹרִין עַל הַלּוֹקֶה "אִם לֹא תִשְׁמֹר לַעֲשׂוֹת וְגוֹ' וְהִפְלָא ה' אֶת מַכֹּתְךָ וְגוֹ'" (דברים כ"ח):

בקרת תהיה INVESTIGATION SHALL BE MADE CONCERNING HER — she shall be punished with lashes but not he. It is for the court to investigate the matter (to discover that she is really not free) so that they should not make her liable to death (which would be the punishment of a free woman who committed adultery), כי לא חפשה BECAUSE SHE WAS NOT FREE and her marriage with the Hebrew slave was no marriage. Our Rabbis, however, (taking the word בקרת as though it were בקריאת “by reading”) learned from here that whoever is subject to lashes (the מלקות punishment) shall be subject to the recitation (קריאה) of Biblical verses — that the judges who pronounce the sentence of lashes shall recite, whilst standing by him who is lashed the verses (Deuteronomy 28:58, 59): "If thou wilt not observe to do [all the words of the law] etc… Then the Lord will distinguish thy plagues (מכותך which also implies thy "lashes") etc." (cf. Keritot 11a)

כי לא חפשה. לְפִיכָךְ אֵין חַיָּב עָלֶיהָ מִיתָה, שֶׁאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין, הָא אִם חֻפְּשָׁה קִדּוּשֶׁיהָ קִדּוּשִׁין וְחַיָּב מִיתָה (ספרא):

כי לא חופשה BECAUSE SHE WAS NOT FREE therefore he, also, is not liable to death because of her, since her marriage was no marriage. It follows therefore that if she were free her marriage would have been a marriage and he would be liable to the death penalty (Sifra, Kedoshim, Chapter 5 5).

ונסלח לו מחטאתו אשר חטא. לְרַבּוֹת אֶת הַמֵּזִיד כַּשּׁוֹגֵג (ספרא):

ונסלח לו מחטאתו אשר חטא AND THE SIN WHICH HE HATH SINNED SHALL BE FORGIVEN HIM — [The words מחטאתו אשר חטא appear to be redundant after the statement על חטאתו אשר חטא immediately preceding them, but they are intended] to include the willful sinner just as well as him who acts unintentionally amongst those who must bring this offering (Sifra, Kedoshim, Chapter 5 7; Keritot 9a).