ראה, שביעי

כל הבכור, תקדיש. וּבְמָקוֹם אַחֵר (ויקרא כ"ז) הוּא אוֹמֵר "לֹא יַקְדִּישׁ אִישׁ אֹתוֹ", הָא כֵיצַד? אֵינוֹ מַקְדִּישׁוֹ לְקָרְבָּן אַחֵר; וְכָאן לִמֵּד שֶׁמִּצְוָה לוֹמַר הֲרֵי אַתָּה קָדוֹשׁ לִבְכוֹרָה. דָּ"אַ — אִי אֶפְשָׁר לוֹמַר "תַּקְדִּישׁ", שֶׁכְּבָר נֶאֱמַר "לֹא יַקְדִּישׁ", וְאִי אֶפְשָׁר לוֹמַר "לֹא יַקְדִּישׁ", שֶׁהֲרֵי כְבָר נֶאֱמַר "תַּקְדִּישׁ", הָא כֵיצַד? מַקְדִּישׁוֹ אַתָּה הֶקְדֵּשׁ עִלּוּי וְנוֹתֵן לַהֶקְדֵּשׁ כְּפִי טוֹבַת הֲנָאָה שֶׁבּוֹ (ערכין כ"ט):

Every firstborn . . . you must consecrate. Elsewhere it is said that one should not consecrate him. How is this resolved? He may not consecrate him as a different sacrifice. Here, however, it teaches that it is a mitzvah to declare ‘You are hereby consecrated as a firstborn.’ Another interpretation. One cannot say “You must consecrate”! since it has already been said. “Do not consecrate”! And one cannot say “Do not consecrate”! since it has already been said, “You must consecrate”! How is this resolved? You may consecrate it whereby its monetary value becomes sacred, then donate, to the sacred hekdesh domain, the value of its beneficiary payment.

לא תעבד בבכור שורך ולא תגז וגו'. אַף הַחִלּוּף לָמְדוּ רַבּוֹתֵינוּ שֶׁאָסוּר, אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה (בכורות כ"ה):

You may not work with your first-born ox, or shear, etc. The converse, as well, is prohibited by Rabbinic derivation, but Scripture depicts what is commonly practiced.

לפני ה' אלהיך תאכלנו. לַכֹּהֵן הוּא אוֹמֵר, שֶׁכְּבָר מָצִינוּ שֶׁהוּא מִמַּתְּנוֹת כְּהֻנָּה אֶחָד תָּם וְאֶחָד בַּעַל מוּם, שֶׁנֶּאֱמַר (במדבר י"ח) וּבְשָׂרָם יִהְיֶה לָּךְ וְגוֹ' (בכ' כ"ח):

Before Adonoy your God, you must eat it. This is addressed to the kohein, as we already find that this is one of the priestly gifts, whether sound or blemished, as it is said, “Their flesh shall be yours, etc.”

שנה בשנה. מִכָּאן שֶׁאֵין מַשְׁהִין אוֹתוֹ יוֹתֵר עַל שְׁנָתוֹ; יָכוֹל יְהֵא פָּסוּל מִשֶּׁעָבְרָה שְׁנָתוֹ, כְּבָר הֻקַּשׁ לְמַעֲשֵׂר, שֶׁנֶּאֱמַר (דברים י"ד) וְאָכַלְתָּ לִפְנֵי ה' אֱלֹהֶיךָ מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ, מַה מַּעֲשֵׂר שֵׁנִי אֵינוֹ נִפְסָל מִשָּׁנָה לַחֲבֶרְתָּהּ אַף בְּכוֹר אֵינוֹ נִפְסָל, אֶלָּא שֶׁמִּצְוָה תּוֹךְ שְׁנָתוֹ (בכ' כ"ז):

Each year. This teaches that it should not be detained for more than a year. Perhaps it becomes disqualified once the year had passed? It has already been compared to the tithe, as it is said, “You must eat, before Adonoy your God, etc., the tithe of your grain, wine, and oil, and the first-born of your cattle and flocks.” Just as the second tithe is not disqualified from one year to the next, so is the first-born not disqualified. Rather, it is a mitzvah within the year.

שנה בשנה. אִם שְׁחָטוֹ בְּסוֹף שְׁנָתוֹ אוֹכְלוֹ אוֹתוֹ הַיּוֹם וְיוֹם אֶחָד מִשָּׁנָה אַחֶרֶת, לִמֵּד שֶׁנֶּאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד (שם):

Each year [lit. year by year]. If it was slaughtered at the end of the year, it may be eaten that day, and another day into the following year. This teaches that it may be eaten for two days and a night.

מום. כְּלָל:

A blemish. This is a general statement.

פסח או עור. פְּרָט:

If it is crippled or blind. This is specific.

כל מום רע. חָזַר וְכָלַל — מַה הַפְּרָט מְפֹרָשׁ מוּם הַגָּלוּי וְאֵינוֹ חוֹזֵר, אַף כָּל מוּם שֶׁבַּגָּלוּי וְאֵינוֹ חוֹזֵר (שם ל"ז):

Any severe blemish. This returns to the general. Just as the specific statement refers explicitly to a visible permanent blemish, so must every disqualifying blemish be visible and permanent.

רק את דמו לא תאכל. שֶׁלֹּא תֹאמַר הוֹאִיל וְכֻלּוֹ הֶתֵּר הַבָּא מִכְּלַל אִסּוּר הוּא, שֶׁהֲרֵי קָדוֹשׁ וְנִשְׁחָט בַּחוּץ בְּלֹא פִדְיוֹן וְנֶאֱכָל, יָכוֹל יְהֵא אַף הַדָּם מֻתָּר, תַּלְמוּד לוֹמַר רק את דמו לא תאכל:

Only, do not eat its blood. In order that you do not say that, as the entire animal is permitted by exemption from a generally prohibited category — since it is sacred, yet may be slaughtered outside the sanctuary without redemption and eaten — then perhaps even its blood is permitted. The Torah therefore teaches “Only do not eat its blood.”

שמור את חדש האביב. מִקֹּדֶם בּוֹאוֹ שְׁמֹר שֶׁיְּהֵא רָאוּי לְאָבִיב – לְהַקְרִיב בּוֹ אֶת מִנְחַת הָעֹמֶר, וְאִם לָאו עַבֵּר אֶת הַשָּׁנָה (עי' סנהדרין י"א):

Take heed of the month of spring. Before it arrives. Take heed that it is compatible with springtime, so that you may bring the omer-mincha- offering. If not, add a month to the year.

ממצרים לילה. וַהֲלֹא בַּיּוֹם יָצְאוּ שֶׁנֶּאֱמַר (במדבר ל"ג) מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְנֵי יִשְׂרָאֵל וְגוֹ'? אֶלָּא לְפִי שֶׁבַּלַּיְלָה נָתַן לָהֶם פַּרְעֹה רְשׁוּת לָצֵאת, שֶׁנֶּאֱמַר (שמות י"ב) וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה וְגוֹ' (בראשית ט'):

From Egypt at night. But didn’t they leave by day, as it is said, “On the day after the pascal-offering, the Israelites went out, etc.”? But, because it was at night that Pharoah granted them permission to leave, as it is said, “He called for Moshe and Aharon at night, etc.”

וזבחת פסח לה' אלהיך צאן. שֶׁנֶּאֱמַר (שמות י"ב) מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:

You shall slaughter the pesach-offering to Adonoy your God; flocks. As it is said, “You shall take it from the sheep and goats.”

ובקר. תִּזְבַּח לַחֲגִיגָה, שֶׁאִם נִמְנוּ עַל הַפֶּסַח חֲבוּרָה מְרֻבָּה, מְבִיאִים עִמּוֹ חֲגִיגָה כְּדֵי שֶׁיְּהֵא נֶאֱכָל עַל הַשֹּׂבַע (פסחים ס"ט); וְעוֹד לָמְדוּ רַבּוֹתֵינוּ דְּבָרִים הַרְבֵּה מִפָּסוּק זֶה:

And cattle. You shall slaughter, as the chagigah-offering. If those engaged as partners in the pesach were a large group, they must bring, with it, a chagigah-offering, so that it is eaten when they have filled themselves. In addition, the Rabbis derive many teachings from this passage.

לחם עני. לֶחֶם שֶׁמַּזְכִּיר אֶת הָעֹנִי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם (ספרי):

Bread of anguish. Bread which memorializes the anguish they suffered in Egypt.

כי בחפזון יצאת. וְלֹא הִסְפִּיק בָּצֵק לְהַחֲמִיץ וְזֶה יִהְיֶה לְךָ לְזִכָּרוֹן; וְחִפָּזוֹן לֹא שֶׁלְּךָ הָיָה אֶלָּא שֶׁל מִצְרַיִם, שֶׁכֵּן הוּא אוֹמֵר "וַתֶּחֱזַק מִצְרַיִם עַל הָעָם וְגוֹ'" (ספרי):

Since in haste you left. Without sufficient time for the dough to leaven. This will serve as a memorial. The haste was not yours, but Egypt’s, as it is said, “The Egyptians pressed the people, etc.”

למען תזכר. עַל יְדֵי אֲכִילַת הַפֶּסַח וְהַמַּצָּה את יום צאתך:

So that you remember. By eating the pesach and matzah, the day of your departure.

ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר. אַזְהָרָה לַמּוֹתִיר בְּפֶסַח דּוֹרוֹת, לְפִי שֶׁלֹּא נֶאֱמַר אֶלָּא בְּפֶסַח מִצְרַיִם; וְיוֹם רִאשׁוֹן הָאָמוּר כָּאן הוּא י"ד בְּנִיסָן, כְּמָה דְּאַתְּ אָמַר "אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׂאוֹר מִבָּתֵּיכֶם" (שמות י"ב); וּלְפִי שֶׁנִּסְתַּלֵּק הַכָּתוּב מֵעִנְיָנוֹ שֶׁל פֶּסַח וְהִתְחִיל לְדַבֵּר בְּחֻקּוֹת שִׁבְעַת יָמִים, כְּגוֹן שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת, וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלְךָ, הֻצְרַךְ לְפָרֵשׁ בְּאֵיזוֹ זְבִיחָה הוּא מַזְהִיר, שֶׁאִם כָּתַב וְלֹא יָלִין מִן הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב לַבֹּקֶר הָיִיתִי אוֹמֵר שְׁלָמִים הַנִּשְׁחָטִים כָּל שִׁבְעָה כֻּלָּן בְּבַל תּוֹתִירוּ וְאֵינָן נֶאֱכָלִין אֶלָּא לְיוֹם וָלַיְלָה, לְכָךְ כָּתַב בערב ביום הראשון. דָּבָר אַחֵר בַּחֲגִיגַת י"ד הַכָּתוּב מְדַבֵּר, וְלִמֵּד עָלֶיהָ שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים, וְהָרִאשׁוֹן הָאָמוּר כָּאן בְּיוֹם טוֹב הָרִאשׁוֹן הַכָּתוּב מְדַבֵּר, וְכֵן מַשְׁמָעוּת הַמִּקְרָא – בְּשַׂר חֲגִיגָה אֲשֶׁר תִּזְבַּח בָּעֶרֶב לֹא יָלִין בְּיֹ"טֹ הָרִאשׁוֹן עַד בָּקְרוֹ שֶׁל שֵׁנִי, אֲבָל נֶאֱכֶלֶת הִיא בְאַרְבָּעָה עָשָׂר וּבַחֲמִשָׁה עָשָׂר, וְכָךְ הִיא שְׁנוּיָה בְמַסֶּכֶת פְּסָחִים (דף ע"א):

None of the flesh may remain — which you slaughter towards evening of the first day — until morning. This prohibits retaining the flesh of the pesach offered during future generations, since this was previously stated only with regard to the pesach brought in Egypt. The “first day” mentioned here refers to the fourteenth of Nisan, as it is said, “But before the first day you must remove all leaven from your homes.” Because Scripture has digressed from matters concerning the pesach, and entered a discussion of the laws of the seven days — for example, “For seven days, are you to eat on it matzos,” “No sourdough of yours may be seen in all of your boundary” — it is now necessary to identify the slaughter to which this admonition is directed. For, if it had written, “None of the flesh which you slaughter towards evening may remain until morning,” one might have concluded that shelamim-offerings slaughtered throughout the entire seven day period are included in “do not allow to remain,” and thus may be eaten for only a day and a night. Scripture, therefore, specifies “towards evening ‘of the first day.”’ Another interpretation. To the chagigah-offering of the fourteenth, is Scripture’s reference, teaching that it may be eaten for two days. And “the first” mentioned here is Scripture’s reference to the first day of the festival. This is the sense of the passage: ‘The flesh of the chagigah which you slaughter towards evening may not remain overnight during the first day of the festival until the morning of the second; however, it may be eaten on the fourteenth and fifteenth.’ This is the way it is taught in tractate Pesachim.

בערב כבוא השמש מועד צאתך ממצרים. הֲרֵי שְׁלֹשָׁה זְמַנִּים חֲלוּקִים, בָּעֶרֶב מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה זָבְחֵהוּ, וּכְבֹא הַשֶּׁמֶשׁ תֹּאכְלֵהוּ, וּמוֹעֵד צֵאתְךָ אַתָּה שׂוֹרְפֵהוּ, כְּלוֹמַר נַעֲשֶׂה נוֹתָר וְיֵצֵא לְבֵית הַשְּׂרֵפָה (ספרי; ברכות ט'):

Towards evening, at sunset, at the time you left Egypt. These are three separate times. Towards evening — after six hours — slaughter it. At sunset — eat it. At the time you left [Egypt] — you burn it, meaning that it is disqualified as nosar, and must be removed to the burning site.

ובשלת. זֶהוּ צְלִי אֵשׁ, שֶׁאַף הוּא קָרוּי בִּשּׁוּל:

You shall cook. The reference is to roasting over an open fire. This, too, is described as cooking.

ופנית בבקר. לְבָקְרוֹ שֶׁל שֵׁנִי, מְלַמֵּד שֶׁטָּעוּן לִינָה לֵיל שֶׁל מוֹצָאֵי י"ט (ספרי; פסחים צ"ה; חגיגה י"ז):

You may depart in the morning. The morning of the second day. This teaches that one is required to remain overnight, to include the night after the festival.

ששת ימים תאכל מצות. וּבְמָקוֹם אַחֵר (שמות י"ב) הוּא אוֹמֵר "שִׁבְעַת יָמִים"? שִׁבְעָה מִן הַיָּשָׁן וְשִׁשָּׁה מִן הֶחָדָשׁ (ספרי; מנחות ס"ו); דָּ"אַ — לִמֵּד עַל אֲכִילַת מַצָּה בַּשְּׁבִיעִי שֶׁאֵינָהּ חוֹבָה, וּמִכָּאן אַתָּה לָמֵד לְשֵׁשֶׁת יָמִים, שֶׁהֲרֵי שְׁבִיעִי בִּכְלָל הָיָה וְיָצָא מִן הַכְּלָל לְלַמֵּד שֶׁאֵין אֲכִילַת מַצָּה בּוֹ חוֹבָה אֶלָּא רְשׁוּת, וְלֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא, מַה שְּׁבִיעִי רְשׁוּת אַף כֻּלָּם רְשׁוּת, חוּץ מִלַּיְלָה הָרִאשׁוֹן שֶׁהַכָּתוּב קְבָעוֹ חוֹבָה, שֶׁנֶּאֱמַר (שמות י"ב) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת" (מכילתא; פסחים ק"כ):

For six days you shall eat matzos. Elsewhere it is said seven days. Seven from the old crop, six from the new. Another interpretation. This teaches that eating matzoh on the seventh day is not obligatory. You learn from this, and apply it to all six days; For, the seventh was included in a general group, and then isolated, with the teaching that eating matzah then is not obligatory, but arbitrary. It was not isolated strictly for itself, but as an example for the entire group. Just as the seventh day is arbitrary, so are all the days arbitrary, except for the first evening, which Scripture designates as obligatory, as it is said, “In the evening you shall eat matzos.”

עצרת לה' אלהיך. עֲצֹר עַצְמְךָ מִן הַמְּלָאכָה; דָּ"אַ — כְּנוּפְיָא שֶׁל מַאֲכָל וּמִשְׁתֶּה, לְשׁוֹן "נַעְצְרָה נָּא אוֹתָךְ" (שופטים י"ג):

[Is one of] withdrawal for the sake of Adonoy your God. Withdraw from working. Another interpretation. A gathering for celebrating with food and drink, as in “Please, let us gather you up.”

מהחל חרמש בקמה. מִשֶּׁנִּקְצַר הָעֹמֶר שֶׁהוּא רֵאשִׁית הַקָּצִיר (עי' ספרי; מנחות ע"א):

From the time the sickle begins felling the standing grain. From the time the omer is cut, which begins the harvest.

מסת נדבת ידך. דֵּי נִדְבַת יָדְךָ, הַכֹּל לְפִי הַבְּרָכָה הָבֵא שַׁלְמֵי שִׂמְחָה וְקַדֵּשׁ קְרוּאִים לֶאֱכֹל:

The fullness of your open-handed gift. The fullness of the gift of your hand, wholly commensurate with the blessing. Bring shelamim-offerings of rejoicing, and invite guests for feasting.

לוי גר יתום ואלמנה. אַרְבָּעָה שֶׁלִּי כְּנֶגֶד אַרְבָּעָה שֶׁלְּךָ – בנך ובתך ועבדך ואמתך, אִם אַתָּה מְשַׂמֵּחַ אֶת שֶׁלִּי אֲנִי מְשַׂמֵּחַ אֶת שֶׁלְּךָ:

The Levite, proselyte, orphan, and widow. My four correspond with your four — your son, daughter, servant, and maid-servant. If you bring joy to Mine, I shall bring joy to yours.

וזכרת כי עבד היית וגו'. עַל מְנָת כֵּן פְּדִיתִיךָ, שֶׁתִּשְׁמֹר וְתַעֲשֶׂה אֶת הַחֻקִּים הָאֵלֶּה:

Remember that you were a slave, etc. I redeemed you with thr stipulation that you observe and fulfill these statutes.

באספך. בִּזְמַן הָאָסִיף שֶׁאַתָּה מַכְנִיס לַבַּיִת פֵּרוֹת הַקַּיִץ; דָּ"אַ — באספך מגרנך ומיקבך, לִמֵּד שֶׁמְּסַכְּכִין אֶת הַסֻּכָּה בִּפְסֹלֶת גֹּרֶן וְיֶקֶב (ראש השנה י"ג; סוכה י"ב):

When you harvest. At harvest time, when you place the summer produce in storage. Another interpretation of when you harvest your threshing area and wine cellar. This teaches that the sukkah should be covered with the husks and skins left in the threshing area and wine cellar.

והיית אך שמח. לְפִי פְשׁוּטוֹ אֵין זֶה לְשׁוֹן צִוּוּי אֶלָּא לְשׁוֹן הַבְטָחָה, וּלְפִי תַלְמוּדוֹ לָמְדוּ מִכָּאן לְרַבּוֹת לֵילֵי יוֹם טוֹב הָאַחֲרוֹן לְשִׂמְחָה (שם מ"ח):

You shall experience pure joy. According to its plain meaning, this is not a command, but an assurance. According to the Talmudic teaching, however, it is derived from here that the last evening of the festival is included in the mitzvah to rejoice.

ולא יראה את פני ה' ריקם. אֶלָּא הָבֵא עוֹלוֹת רְאִיָּה וְשַׁלְמֵי חֲגִיגָה:

He shall not appear empty handed in the presence of Adonoy. Rather, bring olah-pilgrimage-offerings and festive shelamim-offerings.

איש כמתנת ידו. מִי שֶׁיֵּשׁ לוֹ אוֹכְלִין הַרְבֵּה וּנְכָסִים מְרֻבִּין יָבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מְרֻבִּים (ספרי; חגיגה ח'):

Everyone according to the gift appropriate to his means. Someone who has numerous guests and great affluence should bring many olah- and shelamim-offerings.