Torah Reading for Kedoshim
In Israel: Emor
Parshat Kedoshim
Shabbat, 6 Iyar, 5779
11 May, 2019
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1st Portion: (Leviticus 19:1-14)
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Leviticus Chapter 19
1And the Lord spoke to Moses, saying, | ×וַיְדַבֵּ֥ר יְהוָֹ֖ה ×ֶל־משֶ×Ö¥×” לֵּ×מֹֽר: | |
2Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, the Lord, your God, am holy. | בדַּבֵּ֞ר ×ֶל־כָּל־עֲדַ֧ת ×‘Ö°Ö¼× ÖµÖ½×™Ö¾×™Ö´×©Ö°×‚×¨Ö¸×ֵ֛ל וְ×ָֽמַרְתָּ֥ ×Ö²×œÖµ×”Ö¶Ö–× ×§Ö°×“×©Ö´×Ö£×™× ×ªÖ´Ö¼Ö½×”Ö°×™Ö‘×•Ö¼ ×›Ö´Ö¼Ö£×™ ×§Ö¸×“Ö”×•Ö¹×©× ×Ö²× Ö´Ö–×™ יְהוָֹ֥ה ×ֱלֹֽהֵיכֶֽ×: | |
Speak to the entire congregation of the children of Israel: [This] teaches us that this passage was stated in the assembly [of the entire congregation of Israel] because most of the fundamental teachings of the Torah are dependent on it [i.e., they are encapsulated in this passage]. — [Torath Kohanim 19:1; Vayikra Rabbah 24:5] | דבר ×ל כל עדת ×‘× ×™ ישר×ל: מלמד ×©× ×מרה פרשה זו בהקהל, ×ž×¤× ×™ שרוב גופי תורה תלויין בה: | |
You shall be holy: Separate yourselves from sexual immorality and from sin, for wherever one finds a barrier against sexual immorality, one finds holiness, [for example:], “[They (the kohanim) shall not take in marriage] a woman who is a prostitute or one who was profaned…I, the Lord, Who sanctifies you [am holy]” (Lev. 21:7-8); and, “he shall not profane his offspring…I am the Lord, Who sanctifies him” (Lev. 21:15); and, “They shall be holy…[They shall not take in marriage] a woman who is a prostitute or one who was profaned” (Lev. 21:6-7). - [Vayikra Rabbah 24:4-6; and see also Sefer Hazikkaron] | ×§×“×©×™× ×ª×”×™×•: הוו ×¤×¨×•×©×™× ×ž×Ÿ העריות ומן העבירה, שכל ×ž×§×•× ×©×תה ×ž×•×¦× ×’×“×¨ ערוה ×תה ×ž×•×¦× ×§×“×•×©×”, ×שה ×–×•× ×” וחללה וגו' ×× ×™ ×”' מקדשכ×, (×•×™×§×¨× ×›× ×– - ×—) ×•×œ× ×™×—×œ×œ זרעו ×× ×™ ×”' מקדשו (×•×™×§×¨× ×›× ×˜×•) ×§×“×•×©×™× ×™×”×™×• ×שה ×–×•× ×” וחללה וגו' (×•×™×§×¨× ×›× ×• - ×–): | |
3Every man shall fear his mother and his father, and you shall observe My Sabbaths. I am the Lord, your God. | ×’×Ö´Ö£×™×©× ×ִמּ֤וֹ וְ×ָבִיו֙ תִּירָ֔×וּ וְ×ֶת־שַ×בְּתֹתַ֖י תִּשְ×מֹ֑רוּ ×Ö²× Ö´Ö–×™ יְהוָֹ֥ה ×ֱלֹֽהֵיכֶֽ×: | |
Every man shall fear his mother and father: Every one of you shall fear his father and his mother. This is its simple meaning. Its Midrashic explanation, however, [is as follows]. Since the verse literally means, “Every man shall fear…,”] we know only [that this law applies to] a man; how do we know [that it applies to] a woman [as well]? When Scripture says, תִּירָ×וּ [you shall fear, using the plural form], two are included [in the verse, namely, men and women]. But if this is so, why does the verse say, “Every man…?” Because a man has the ability to fulfill this [commandment without restriction, since he is independent and thus obliged to fear his parents], whereas a woman is [sometimes] under the authority of others [namely her husband. — [Kid. 30b; Torath Kohanim 19:3] | ×יש ×מו ו×ביו תיר×ו: כל ×חד ×ž×›× ×ª×™×¨×ו ×ביו ו×מו, זהו פשוטו. ומדרשו ×ין לי ××œ× ×יש, ×שה ×ž× ×™×Ÿ, ×›×©×”×•× ×ומר תיר×ו, הרי ×›×ן ×©× ×™× ×× ×›×Ÿ למה × ×מר ×יש, שה×יש סיפק בידו לעשות, ×בל ×שה רשות ××—×¨×™× ×¢×œ×™×”: | |
[Every man] shall fear his mother and his father: Here, Scripture mentions the mother before the father, because He is privy to the fact that a child fears his father more than his mother [and therefore, by mentioning the mother first, Scripture emphasizes the duty of fearing her also. However,] in the case of honoring [one’s parents], Scripture mentions the father before the mother, because He is privy to the fact that a child honors his mother more than his father, since she wins his favor by [speaking kind and loving] words. [Therefore, by mentioning the father first in the context of honor, Scripture emphasizes the duty of honoring him also]. — [Kid. 31a] | ×מו ו×ביו תיר×ו: ×›×ן ×”×§×“×™× ×× ×œ×ב, לפי שגלוי ×œ×¤× ×™×• שהבן ×™×¨× ×ת ×ביו יותר מ×מו, ובכבוד ×”×§×“×™× ×ב ל××, לפי שגלוי ×œ×¤× ×™×• שהבן מכבד ×ת ×מו יותר מ×ביו, ×ž×¤× ×™ שמשדלתו בדברי×: | |
and you shall observe My Sabbaths: Scripture juxtaposes [the commandment of] observing the Sabbath with [that] of fearing one’s father [and mother], in order to state [the following principle]: “Although I have admonished you regarding the fear of your father, nevertheless, if he tells you to desecrate the Sabbath, do not listen to him.” And this is also the case with all the [other] commandments. — [B.M. 32a] [This is indicated by:] | ו×ת שבתתי תשמרו: סמך שמירת שבת ×œ×ž×•×¨× ×ב, לומר ××£ על פי שהזהרתיך על ×ž×•×¨× ×ב, ×× ×™×מר לך חלל ×ת השבת ×ל תשמע לו, וכן בש×ר כל המצות: | |
I am the Lord, your God: [where “your” is in the plural form, meaning to say,] both you and your father are obligated to honor Me! Therefore, do not listen to him to negate My commands. — [B.M. 32a] Now, what constitutes “fear”? One must not sit in his place, speak in his stead [when it is his father’s turn to speak] or contradict him. And what constitutes “honor”? One must give [the father and mother] food and drink, clothe them and put on their shoes, and accompany them when they enter or leave. — [Torath Kohanim 19:3; Kid. 31b] | ×× ×™ ×”' ×להיכ×: ×תה ו×ביך ×—×™×™×‘×™× ×‘×›×‘×•×“×™, לפיכך ×œ× ×ª×©×ž×¢ לו לבטל ×ת דברי. ×יזהו מור×, ×œ× ×™×©×‘ במקומו ×•×œ× ×™×“×‘×¨ במקומו ×•×œ× ×™×¡×ª×•×¨ ×ת דבריו. ו×יזהו כבוד, מ×כיל ומשקה, מלביש ×•×ž× ×¢×™×œ, ×ž×›× ×™×¡ ומוצי×: | |
4You shall not turn to the worthless idols, nor shall you make molten deities for yourselves. I am the Lord, your God. | ד×Ö·×œÖ¾×ªÖ´Ö¼×¤Ö°× ×•Ö¼Ö™ ×ֶל־הָ֣×Ö±×œÖ´×™×œÖ´Ö”× ×•ÖµÖ½×לֹהֵי֙ מַסֵּכָ֔ה ×œÖ¹Ö¥× ×ªÖ·Ö½×¢Ö²×©×‚Ö–×•Ö¼ ×œÖ¸×›Ö¶Ö‘× ×Ö²× Ö´Ö–×™ יְהוָֹ֥ה ×ֱלֹֽהֵיכֶֽ×: | |
You shall not turn to the worthless idols: to serve them. [The term] ×”Ö¸×Ö¶×œÖ´×™×œÖ´× stems from ×ַל, naught , meaning that [these idols] are considered as naught. | ×ל ×ª×¤× ×• ×ל ×”×ליל×: לעבד×. ××œ×™×œ×™× ×œ×©×•×Ÿ ×ל, ×›×œ× ×”×•× ×—×©×•×‘: | |
molten deities: At first, they are just worthless idols. But if you turn after them, eventually, you will make them into deities. — [Torath Kohanim 19:8] | ו×להי מסכה: תחילתן ××œ×™×œ×™× ×”×, ו×× ×תה ×¤×•× ×” ×חריה×, סופך לעשותן ×להות: | |
nor shall you make [molten deities] for yourselves: [This verse is to be understood as two separate admonitions, the first:] “Nor shall you make” [meaning] for other people; [the second:] “for yourselves” [meaning] nor shall others make them for you. Now, if you say that [this verse is one admonition, namely,] that you shall not make [molten deities] for yourselves, but others may make [them] for you, [this cannot be so, since] it has already been stated, “You shall not have [any other deities]” (Exod. 20:3) neither your own nor those of others. — [Torath Kohanim 19:9] | ×œ× ×ª×¢×©×• לכ×: ×œ× ×ª×¢×©×• ל××—×¨×™× ×•×œ× ××—×¨×™× ×œ×›×. ו×× ×ª×מר ×œ× ×ª×¢×©×• ×œ×¢×¦×ž×›× ×בל ××—×¨×™× ×¢×•×©×™×Ÿ לכ×, הרי כבר × ×מר (שמות ×› ×’) ×œ× ×™×”×™×” לך, ×œ× ×©×œ×š ×•×œ× ×©×œ ×חרי×: | |
5When you slaughter a peace offering to the Lord, you shall slaughter it for your acceptance. | הוְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְ××œÖ¸×žÖ´Ö–×™× ×œÖ·Ö½×™×”×•Ö¸Ö¹Ö‘×” ×œÖ´×¨Ö°×¦Ö¹Ö½× Ö°×›Ö¶Ö–× ×ªÖ´Ö¼×–Ö°×‘Ö¸Ö¼×—Ö»Ö½×”×•Ö¼: | |
When you slaughter…: This passage is stated only to teach us that the offerings must be slaughtered with the intent that they be eaten within this time, for if [you think that this passage comes to] fix a time limit for eating them, [this cannot be so, for] it has already been stated, “And if his sacrifice is a vow or a voluntary donation [it may be eaten]….” (Lev. 7:16). - [Torath Kohanim 19:10] | וכי תזבחו וגו': ×œ× × ×מרה פרשה זו ××œ× ×œ×œ×ž×“ ×©×œ× ×ª×”× ×–×‘×™×—×ª×Ÿ ××œ× ×¢×œ ×ž× ×ª לה×כל בתוך הזמן ×”×–×”, ש×× ×œ×§×‘×•×¢ ×œ×”× ×–×ž×Ÿ ×כילה, הרי כבר × ×מר (×•×™×§×¨× ×– טז) ו×× × ×“×¨ ×ו × ×“×‘×” זבח ×§×¨×‘× ×• וגו': | |
you shall slaughter it for your acceptance: The very outset of your slaughtering [the offering] must be with the intent that [it is for the purpose of causing] contentment [to God, as it were,] for your acceptance [by Him]. For if you think an invalidating thought regarding it, [says God,] the sacrifice will not gain your acceptance before Me. | ×œ×¨×¦× ×›× ×ª×–×‘×—×”×•: תחלת זביחתו ×ª×”× ×¢×œ ×ž× ×ª × ×—×ª רוח ×©×™×”× ×œ×›× ×œ×¨×¦×•×Ÿ, ש×× ×ª×—×©×‘×• עליו מחשבת פסול ×œ× ×™×¨×¦×” ×¢×œ×™×›× ×œ×¤× ×™: | |
for your acceptance: Heb., apaisement in French, appeasement. [Note that the spelling in Mikraoth Gedoloth matches the Italian appaciamento, more closely than the French. In Old French, it is spelled apayement according to Greenberg, or apaiemant according to Gukovitzki, and this form appears in many editions of Rashi.] This is according to its simple meaning. Our Rabbis, however, learned from here, that if someone was involved in another activity (מִתְעסֵּק) and accidentally slaughtered [e.g., if he threw a knife, and in its path it slaughtered an animal] designated for a holy sacrifice, it is invalid, because [in the context of sacrifices] one must intend to slaughter. — [Chul. 13a] | ×œ×¨×¦× ×›×: ××¤×™×™×ž× "ט [פיוס]. זהו לפי פשוטו. ×•×¨×‘×•×ª×™× ×• למדו (חולין ×™×’ ×), מכ×ן למתעסק ×‘×§×“×©×™× ×©×¤×¡×•×œ, שצריך שיתכוין לשחוט: | |
6It may be eaten on the day you slaughter it and on the morrow, but anything left over until the third day, shall be burned in fire. | ×•×‘Ö°Ö¼×™Ö§×•Ö¹× ×–Ö´×‘Ö°×—Ö²×›Ö¶Ö›× ×™ÖµÖ½×ָכֵ֖ל וּמִמָּֽחֳרָ֑ת ×•Ö°×”Ö·× Ö¼×•Ö¹×ªÖ¸×¨Ö™ ×¢Ö·×“Ö¾×™Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×לִישִ×Ö”×™ בָּ×ÖµÖ–×©× ×™Ö´×©Ö¸Ö¼×‚×¨ÖµÖ½×£: | |
It may be eaten on the day you slaughter it: When you slaughter it, you must slaughter it with the intent that you will eat it within this time limit, which I have already fixed for you [regarding that particular sacrifice]." | ×‘×™×•× ×–×‘×—×›× ×™×כל: כשתזבחוהו, תשחטוהו על ×ž× ×ª ל×כלו בזמן שקבעתי ×œ×›× ×›×‘×¨: | |
7And if it would be eaten on the third day, it is abominable; it shall not be accepted. | זוְ×Ö´Ö›× ×”ÖµÖ½×ָכֹ֥ל ×™ÖµÖ½×ָכֵ֖ל ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×לִישִ×Ö‘×™ פִּגּ֥וּל ×”Ö–×•Ö¼× ×œÖ¹Ö¥× ×™ÖµÖ½×¨Ö¸×¦Ö¶Ö½×”: | |
And if it would be eaten…: If this [verse] does not refer to [an intention to eat the sacrifice] outside its time limit, since this has already been stated, “And if, [on the third day,] any of the flesh of his sacrifice would be eaten,” (Lev. 7:18) [explained there by Rashi to refer to someone who, while slaughtering the sacrifice, intends, to eat it outside its time limit], it must be utilized to refer to [someone who, while slaughtering the sacrifice, intends to eat it] outside its permitted location. — [Torath Kohanim 19:10] Now, one might think that if someone eats from it, he is liable to the punishment of excision [just like a sacrifice slaughtered with the intention to eat it outside its time limit]. Scripture, therefore, states, “And the person who eats from it, shall bear his sin” (Lev. 7:18)-“from it,” but not from anything like it. This excludes [from the punishment of excision, a sacrifice] slaughtered with the intention [of eating it] outside its [permitted] location. — [Zev. 29a] | ו×× ×”×כל ×™×כל וגו': ×× ××™× ×• ×¢× ×™×Ÿ לחוץ ×œ×–×ž× ×•, שהרי כבר × ×מר (×•×™×§×¨× ×– ×™×—) ו×× ×”×כל ×™×כל מבשר זבח שלמיו וגו', ×ª× ×”×• ×¢× ×™×Ÿ לחוץ למקומו. יכול יהיו חייבין כרת על ×כילתו, תלמוד לומר (ש×) ×•×”× ×¤×© ×”×וכלת ×ž×ž× ×• ×¢×•× ×” תש×, ×ž×ž× ×• ×•×œ× ×ž×—×‘×™×¨×•, ×™×¦× ×”× ×©×—×˜ במחשבת חוץ למקומו: | |
it is abominable: Heb. פִּגּוּל, abominable, like, “and broth of abominable things (פִּגּוּלִי×) is in their vessels” (Isa. 65:4). | פגול: מתועב, כמו (ישעיה סה ד) ומרק ×¤×’×•×œ×™× ×›×œ×™×”×: | |
8And whoever eats it shall bear his sin, because he has profaned what is holy to the Lord, and that person shall be cut off from his people. | חוְ×ֹֽכְלָיו֙ ×¢Ö²×•Ö¹× Ö£×•Ö¹ ×™Ö´×©Ö¸Ö¼×‚Ö”× ×›Ö´Ö¼Ö½×™Ö¾×Ö¶×ªÖ¾×§Ö¹Ö¥×“Ö¶×©× ×™Ö°×”×•Ö¸Ö¹Ö–×” חִלֵּ֑ל ×•Ö°× Ö´×›Ö°×¨Ö°×ªÖ¸Ö›×” ×”Ö·× Ö¶Ö¼Ö¥×¤Ö¶×©× ×”Ö·×”Ö´Ö–×•× ×žÖµÖ½×¢Ö·×žÖ¶Ö¼Ö½×™×”Ö¸: | |
And whoever eats it, shall bear his sin: Scripture is referring to a sacrifice actually left over (× ×•Ö¹×ªÖ¸×¨) [past its time limit]. But one is not punished by excision in the case of a sacrifice slaughtered [with the intention of eating it] outside its permitted location, for Scripture has already excluded this case [from the punishment of excision (see Rashi on verse 7 above)]. Rather, this verse is referring to actual × ×•Ö¹×ªÖ¸×¨. [And how do we know this?] In Tractate Kereithoth (5a) we learn this through a gezeirah shavah [a Rabbinical tradition that links the word ×§Ö¹×“Ö¶×©× common to our verse and to Exod. 29:34, the latter dealing with actual × ×•Ö¹×ªÖ¸×¨]. | ו×כליו ×¢×•× ×• יש×: ×‘× ×•×ª×¨ גמור הכתוב מדבר ו××™× ×• ×¢× ×•×© כרת על ×”× ×©×—×˜ חוץ למקומו שכבר מיעטו הכתוב. וזהו ×‘× ×•×ª×¨ גמור מדבר. ובמסכת כריתות (×” ×) למדוהו מגזירה שוה: | |
9When you reap the harvest of your land, you shall not fully reap the corner of your field, nor shall you gather the gleanings of your harvest. | טוּבְקֻצְרְכֶ×Ö™ ×ֶת־קְצִ֣יר ×Ö·×¨Ö°×¦Ö°×›Ö¶Ö”× ×œÖ¹Ö§× ×ªÖ°×›Ö·×œÖ¶Ö¼Ö›×” פְּ×ַ֥ת שָֽׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ ×œÖ¹Ö¥× ×ªÖ°×œÖ·×§ÖµÖ¼Ö½×˜: | |
You shall not fully reap the corner of your field: [meaning] that one should leave the corner at the edge of his field [unharvested]. — [Torath Kohanim 19:15] | ×œ× ×ª×›×œ×” פ×ת שדך: ×©×™× ×™×— פ××” בסוף שדהו: | |
gleanings of your harvest: Heb. לֶקֶט. [This refers to individual] stalks that fall down at the time of harvest. [And how many stalks constitute לֶקֶט ?] One or two; three, however, do not constitute לֶקֶט [and the owner may gather them for himself]. — [Peah 6:5] | ולקט קצירך: ×©×‘×œ×™× ×”× ×•×©×¨×™× ×‘×©×¢×ª קצירה ×חת ×ו שתי×, ×בל שלש ××™× ×Ÿ לקט: | |
10And you shall not glean your vineyard, nor shall you collect the [fallen] individual grapes of your vineyard; you shall leave them for the poor and the stranger. I am the Lord, your God. | יוְכַרְמְךָ֙ ×œÖ¹Ö£× ×ªÖ°×¢×•Ö¹×œÖµÖ”×œ וּפֶ֥רֶט כַּרְמְךָ֖ ×œÖ¹Ö£× ×ªÖ°×œÖ·×§ÖµÖ¼Ö‘×˜ ×œÖ¶Ö½×¢Ö¸× Ö´Ö¤×™ וְלַגֵּר֙ תַּֽעֲזֹ֣ב ×Ö¹×ªÖ¸Ö”× ×Ö²× Ö´Ö–×™ יְהוָֹ֥ה ×ֱלֹֽהֵיכֶֽ×: | |
And you shall not glean: Heb. ×œÖ¹× ×ªÖ°×¢×•Ö¹×œÖµ×œ, you shall not take the small clusters (עוֹלֵלוֹת) therein, and these are identifiable. “Which clusters עוֹלֵלוֹת ? Any one which has neither a כָּתֵף [a shoulder] or a × Ö¸×˜Öµ×£ [drippings].” [Peah 7:4. See Rashi Deut. 24:21 for explanation.] | ×œ× ×ª×¢×•×œ×œ: ×œ× ×ª×˜×•×œ עוללות שבה והן × ×™×›×¨×•×ª. ×יזהו עוללות כל ש×ין לה ×œ× ×›×ª×£ ×•×œ× × ×˜×£: | |
the [fallen] individual grapes: Heb. וּפֶרֶט. Individual grapes which fall off at the time of the vintage. | ופרט כרמך: גרגרי ×¢× ×‘×™× ×”× ×•×©×¨×™× ×‘×©×¢×ª בצירה: | |
I am the Lord, your God: A Judge Who exacts punishment; and [for this sin] I will exact from you nothing less than [your] souls, as it is said, “Do not rob a poor man…for the Lord will plead their cause, and rob those who rob them, of life” (Prov. 22: 22-23). - [Torath Kohanim 19:22] | ×× ×™ ×”' ×להיכ×: דיין להפרע ו××™× ×™ גובה ×ž×›× ××œ× × ×¤×©×•×ª, ×©× ×מר (משלי כב - ×›×’) ×ל תגזל דל וגו' ×›×™ ×”' יריב ×¨×™×‘× ×•×’×•': | |
11You shall not steal. You shall not deny falsely. You shall not lie, one man to his fellow. | ×™××œÖ¹Ö–× ×ªÖ´Ö¼×’Ö°× Ö¹Ö‘×‘×•Ö¼ וְלֹֽ×־תְכַֽחֲש×֥וּ וְלֹֽ×־תְשַ×קְּר֖וּ ×Ö´Ö¥×™×©× ×‘Ö·Ö¼Ö½×¢Ö²×žÖ´×™×ªÖ½×•Ö¹: | |
You shall not steal: Heb. ×œÖ¹× ×ªÖ´Ö¼×’Ö°× Ö¹×‘×•Ö¼. This is an admonition against someone stealing money, while “You shall not steal (×œÖ¹× ×ªÖ´×’Ö°× Ö¹×‘) ” in the Ten Commandments is an admonition against stealing people [i.e., kidnapping]. [This is] a matter derived from its context [namely, “You shall not murder,” “ You shall not commit adultery,” each of which is] a capital crime, [which is the case of kidnapping but not of stealing money]. — [see Rashi on Exod. 20:13; Sanh. 86a] | ×œ× ×ª×’× ×‘×•: ×זהרה ×œ×’×•× ×‘ ממון, ×בל ×œ× ×ª×’× ×•×‘ (שמות ×› ×™×’) שבעשרת הדברות, ×זהרה ×œ×’×•× ×‘ × ×¤×©×•×ª, דבר הלמד ×ž×¢× ×™× ×•, דבר שחייבין עליו מיתת בית דין: | |
You shall not deny falsely: Since Scripture says, “and he denies it” (Lev. 5:22), he must pay the principal and [an additional] fifth [of its value], we know the punishment [involved]. But where do we find the admonition [against denying a rightful claim]? Therefore, Scripture says, “You shall not deny falsely.” | ×•×œ× ×ª×›×—×©×•: לפי ×©× ×מר (×•×™×§×¨× ×” כב) וכחש בה, ×ž×©×œ× ×§×¨×Ÿ וחומש. ×œ×ž×“× ×• ×¢×•× ×©, ×זהרה ×ž× ×™×Ÿ, תלמוד לומר ×•×œ× ×ª×›×—×©×•: | |
You shall not lie: Since Scripture says “and he…swears falsely” (Lev. 5:22), he must pay back the principal and [an additional] fifth [of its value], we know the punishment [involved]. [But] where do we find the admonition [against swearing falsely]? Therefore, Scripture says, “You shall not lie.” | ×•×œ× ×ª×©×§×¨×•: לפי ×©× ×מר (ש×) ×•× ×©×‘×¢ על שקר, ×™×©×œ× ×§×¨×Ÿ וחומש. ×œ×ž×“× ×• ×¢×•× ×©, ×זהרה ×ž× ×™×Ÿ, תלמוד לומר ×•×œ× ×ª×©×§×¨×•: | |
You shall not steal. You shall not deny falsely. You shall not lie,… You shall not swear [falsely]: If you steal, you will eventually come to deny falsely, and consequently, you will come to lie and then swear falsely. — [Torath Kohanim 19:26] | ×œ× ×ª×’× ×‘×• ×•×œ× ×ª×›×—×©×• ×•×œ× ×ª×©×§×¨×• ×•×œ× ×ª×©×‘×¢×•: ×× ×’× ×‘×ª, סופך לכחש, סופך לשקר, סופך להשבע לשקר: | |
12You shall not swear falsely by My Name, thereby profaning the Name of your God. I am the Lord. | יבוְלֹֽ×־תִשָּֽ×בְע֥וּ בִשְ×מִ֖י לַשָּ×֑קֶר וְחִלַּלְתָּ֛ ×ֶת־שֵ×Ö¥× ×ֱלֹהֶ֖יךָ ×Ö²× Ö´Ö¥×™ יְהוָֹֽה: | |
You shall not swear falsely by My Name: Why is this stated? Since Scripture says, “You shall not take the Name of the Lord (יהוה), your God in vain” (Exod. 20:7), one might think that a person is liable only regarding the special Name [of God יהוה]. How do we know that included [also in this prohibition] are the ×›Ö´Ö¼× Ö¼×•Ö¼×™Ö´×™×Ÿ [i.e., all the ancillary Names that represent various attributes of God, thus adopting the status of a “Name of God”]? Because Scripture says here, “You shall not swear falsely by My Name”- [meaning,] any Name that I have. — [Torath Kohanim 19:27] | ×•×œ× ×ª×©×‘×¢×• בשמי: למה × ×מר, לפי ×©× ×מר (שמות ×› ×–) ×œ× ×ª×©× ×ת ×©× ×”' ×להיך לשו×, יכול ×œ× ×™×”× ×—×™×™×‘ ××œ× ×¢×œ ×©× ×”×ž×™×•×—×“, ×ž× ×™×Ÿ לרבות כל ×”×›× ×•×™×™×Ÿ, תלמוד לומר ×•×œ× ×ª×©×‘×¢×• בשמי לשקר, כל ×©× ×©×™×© לי: | |
13You shall not oppress your fellow. You shall not rob. The hired worker's wage shall not remain with you overnight until morning. | יגלֹ×־תַֽעֲשֹ×֥ק ×ֶת־רֵֽעֲךָ֖ ×•Ö°×œÖ¹Ö£× ×ªÖ´×’Ö°×–Ö¹Ö‘×œ לֹֽ×־תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר ×ִתְּךָ֖ עַד־בֹּֽקֶר: | |
You shall not oppress: Heb. ×œÖ¹× ×ªÖ·×¢Ö²×©Ö¹×ק. This refers to one who withholds a hired worker’s wages. — [Torath Kohanim 19:29] | ×œ× ×ª×¢×©×§: ×–×” הכובש שכר שכיר: | |
shall not remain… overnight: Heb. ×œÖ¹× ×ªÖ¸×œÖ´×™×Ÿ. This [verb] is feminine in gender, referring to פְּעֻלַּת, the wages. [Although the word תָלִין, could be understood as, “You shall not keep overnight,” i.e., a command in the second person masculine, since it always appears as an intransitive verb, Rashi prefers to interpret it as the third person feminine, referring to פְּעֻלַּת.] | ×œ× ×ª×œ×™×Ÿ: לשון × ×§×‘×” מוסב על הפעולה: | |
until morning: The verse is speaking about a worker hired for a day, whose departure [from his work] is at sunset. Therefore, the time for him to collect his wages is the entire night [and the employer has till dawn to pay him]. But elsewhere, Scripture says, “[You shall give him his wage on his day and not let the sun set over it,” (Deut. 24:15)[which seems to contradict our verse. However, that verse] is speaking about a worker hired for the night, the completion of whose work is at the break of dawn. Therefore, the time for him to collect his wages is the entire day because the Torah gave the employer time, namely, an ×¢×•Ö¹× Ö¸×” [a twelve-hour period] to seek money [to pay his workers]. — [B.M. 110b] | עד בקר: בשכיר ×™×•× ×”×›×ª×•×‘ מדבר, שיצי×תו מששקעה החמה, לפיכך זמן גבוי שכרו כל הלילה. ×•×‘×ž×§×•× ×חר ×”×•× ×ומר (×“×‘×¨×™× ×›×“ טו) ×•×œ× ×ª×‘×•× ×¢×œ×™×• השמש, מדבר בשכיר לילה, שהשלמת פעולתו משיעלה עמוד השחר, לפיכך זמן גבוי שכרו כל היו×, לפי ×©× ×ª× ×” תורה זמן לבעל הבית ×¢×•× ×” לבקש מעות: | |
14You shall not curse a deaf person. You shall not place a stumbling block before a blind person, and you shall fear your God. I am the Lord. | ידלֹֽ×־תְקַלֵּ֣ל ×—Öµ×¨ÖµÖ”×©× ×•Ö°×œÖ´×¤Ö°× ÖµÖ£×™ עִוֵּ֔ר ×œÖ¹Ö¥× ×ªÖ´×ªÖµÖ¼Ö–×Ÿ מִכְשֹ×֑ל וְיָרֵ֥×תָ מֵֽ×ֱלֹהֶ֖יךָ ×Ö²× Ö´Ö¥×™ יְהוָֹֽה: | |
You shall not curse a deaf person: [From this verse] I know only that [one may not curse] a deaf person. But from where do I know that this [prohibition] includes [cursing] any person [even if he is not deaf]? Therefore, Scripture says, “You shall not curse…among your people.” But if this is so [that this law is not exclusive to deaf people], why does it say here, “a deaf person?” (Exod. 22:27). [The answer is that] just as a deaf person is special insofar as he is alive, likewise, [one is prohibited from cursing] anyone who is alive. This excludes [cursing] a dead person, for he is not alive. — [Torath Kohanim 19:35] | ×œ× ×ª×§×œ×œ חרש: ×ין לי ××œ× ×—×¨×©, ×ž× ×™×Ÿ לרבות כל ×ד×, תלמוד לומר (שמות כב ×›×–) בעמך ×œ× ×ª×ר, ×× ×›×Ÿ למה × ×מר חרש, מה חרש מיוחד ×©×”×•× ×‘×—×™×™× ××£ כל ×©×”×•× ×‘×—×™×™×, ×™×¦× ×”×ž×ª ש××™× ×• בחיי×: | |
You shall not place a stumbling block before a blind person: Before a person who is “blind” regarding a matter, you shall not give advice that is improper for him. [For instance,] do not say to someone,“ Sell your field and buy a donkey [with the proceeds], ”while [in truth,] you plan to cheat him since you yourself will take it from him [by lending him money and taking the donkey as collateral. He will not be able to take the field because a previous creditor has a lien on it.] - [Torath Kohanim 19:34] | ×•×œ×¤× ×™ עור ×œ× ×ª×ª×Ÿ מכשל: ×œ×¤× ×™ ×”×¡×•×ž× ×‘×“×‘×¨ ×œ× ×ª×ª×Ÿ עצה ש××™× ×” ×”×•×’× ×ª לו, ×ל ת×מר מכור שדך וקח לך חמור, ו×תה עוקף עליו ×•× ×•×˜×œ×” ×”×™×ž× ×•: | |
and you shall fear your God: [Why is this mentioned here?] Because this matter [of misadvising someone] is not discernible by people, whether this person had good or evil intentions, and he can avoid [being recriminated by his victim afterwards] by saying, “I meant well!” Therefore, concerning this, it says, “and you shall fear your God,” Who knows your thoughts! Likewise, concerning anything known to the one who does it, but to which no one else is privy, Scripture says, “and you shall fear your God.” - [Torath Kohanim 19:34] | ויר×ת מ×להיך: לפי שהדבר ×”×–×” ××™× ×• מסור לבריות לידע ×× ×“×¢×ª×• של ×–×” לטובה ×ו לרעה, ויכול להשמט ולומר לטובה × ×ª×›×•×•× ×ª×™, לפיכך × ×מר בו ויר×ת מ×להיך המכיר מחשבותיך. וכן כל דבר המסור ללבו של ××“× ×”×¢×•×©×”×• ו×ין ש×ר הבריות מכירות בו, × ×מר בו ויר×ת מ×להיך: |