Torah Reading for Tazria
Parshat Tazria
Shabbat, 1 Nissan, 5779
6 April, 2019
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Complete: (Leviticus 12:1 - 13:59; Numbers 28:9-15; Exodus 12:1-20; Ezekiel 45:18 - 46:15; Isaiah 66:1; Isaiah 66:23-24; Isaiah 66:23)
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First Portion
Leviticus Chapter 12
1And the Lord spoke to Moses, saying: | ×וַיְדַבֵּ֥ר יְהֹוָ֖ה ×ֶל־משֶ×Ö¥×” לֵּ×מֹֽר: | |
2Speak to the children of Israel, saying: If a woman conceives and gives birth to a male, she shall be unclean for seven days; as [in] the days of her menstrual flow, she shall be unclean. | בדַּבֵּ֞ר ×Ö¶×œÖ¾×‘Ö°Ö¼× ÖµÖ¤×™ יִשְׂרָ×ֵל֙ לֵ×מֹ֔ר ×ִשָּ××”Ö™ ×›Ö´Ö¼Ö£×™ תַזְרִ֔יעַ וְיָֽלְדָ֖ה זָכָ֑ר וְטָֽמְ×ָה֙ שִ×בְעַ֣ת ×™Ö¸×žÖ´Ö”×™× ×›Ö´Ö¼×™×žÖµÖ›×™ × Ö´×“Ö·Ö¼Ö¥×ª דְּוֹתָ֖הּ תִּטְמָֽ×: | |
If a woman conceives: Rabbi Simlai said: “Just as in the Creation, man was created after all domestic animals, wild beasts, and birds, so too, the law [concerning the cleanness] of man is stated after the law [concerning the cleanness] of domestic animals, wild beasts, and birds.”- [Vayikra Rabbah 14:1] | ×שה ×›×™ תזריע: ×מר ר' שמל××™ ×›×©× ×©×™×¦×™×¨×ª×• של ××“× ×חר כל בהמה ×—×™×” ועוף במעשה בר×שית, כך תורתו × ×ª×¤×¨×©×” ×חר תורת בהמה ×—×™×” ועוף: | |
If [a woman] conceives: Heb. ×›Ö´Ö¼×™ תַזְרִיעַ. [These words are stated] to include the case of [a woman] who gave birth to a dissolved [fetus, i.e., the fetus had matured, but had subsequently] dissolved [in the womb], resulting in a semen-like mass (זֶרַע akin to תַזְרִיע), its mother has the impurity of birth. — [Niddah 27b] | ×›×™ תזריע: לרבות ש×פילו ילדתו מחוי, ×©× ×ž×—×” ×•× ×¢×©×” כעין זרע, ×מו טמ××” לידה: | |
as [in] the days of her menstrual flow: According to the order of all the uncleanness mentioned in regard to the menstruating woman (× Ö´×“Ö¸Ö¼×”), she becomes unclean on account of giving birth. [This is true] even if the womb opens without [any issue of] blood. | כימי × ×“×ª דותה תטמ×: כסדר כל טומ××” ×”×מורה ×‘× ×“×” מטמ××” בטומ×ת לידה, ו×פילו × ×¤×ª×— הקבר ×‘×œ× ×“×: | |
flow: Heb. דְּוֹתָהּ This expression denotes a substance that flows from her body. Another explanation: It denotes illness (מַדְוֶה) and sickness, for there is not a woman who sees [menstrual] blood without feeling ill, [since] her head and limbs become heavy upon her. | דותה: לשון דבר הזב מגופה. לשון ×חר לשון מדוה וחולי, ש×ין ×שה רו××” ×“× ×©×œ× ×ª×—×œ×” ר×שה ו×בריה כבדין עליה: | |
3And on the eighth day, the flesh of his foreskin shall be circumcised. | ×’×•Ö¼×‘Ö·×™Ö¼Ö–×•Ö¹× ×”Ö·×©Ö°Ö¼××žÖ´×™× Ö´Ö‘×™ יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽוֹ: | |
4And for thirty three days, she shall remain in the blood of purity; she shall not touch anything holy, nor may she enter the Sanctuary, until the days of her purification have been completed. | דוּשְ×לשִ×Ö¥×™× ×™×•Ö¹×Ö™ וּשְ×ל֣שֶ×ת ×™Ö¸×žÖ´Ö”×™× ×ªÖµÖ¼×©Öµ×֖ב בִּדְמֵ֣י טָֽהֳרָ֑ה ×‘Ö°Ö¼×›Ö¸×œÖ¾×§Ö¹Ö£×“Ö¶×©× ×œÖ¹Ö½×־תִגָּ֗ע וְ×ֶל־הַמִּקְדָּש×Ö™ ×œÖ¹Ö£× ×ªÖ¸×‘Ö¹Ö”× ×¢Ö·×“Ö¾×žÖ°×œÖ¹Ö–×ת יְמֵ֥י טָֽהֳרָֽהּ: | |
she shall remain: The word תֵּשֵ×ב means only staying [or remaining], like, “And you dwelled (וַתֵּשְ×בוּ) in Kadesh” (Deut. 1:46), “and he dwelt (וַיֵּשֶ×ב) in the plain of Mamre” (Gen. 13:18). | תשב: ×ין תשב ××œ× ×œ×©×•×Ÿ עכבה, כמו (×“×‘×¨×™× × ×ž×•) ותשבו בקדש, וישב ב××œ×•× ×™ ×ž×ž×¨× (בר×שית ×™×’ ×™×—): | |
in the blood of purity: [I. e., during this interim period,] although she may see blood [issued from her], she is ritually clean. — [Torath Kohanim 12:15] | בדמי טהרה: ××£ על פי שרו××” ×“× ×˜×”×•×¨×”. בדמי טהרה ×œ× ×ž×¤×™×§ ×”"×, ×•×”×•× ×©× ×“×‘×¨, כמו טוהר. ימי טהרה מפיק ×”"×, ימי טוהר שלה: | |
in the blood of purity: Heb. טָהֳרָה. [This could be mistakenly understood as “in the blood of her purity.” However,] this is not an aspirate “hey,” [as is evidenced by the absence of a dot in the final letter ×”]. Therefore, it is an [unqualified] noun, like the word טֹהַר [meaning “purity”]. | בדמי טהרה: ×œ× ×ž×¤×™×§ ×”"×, ×•×”×•× ×©× ×“×‘×¨, כמו טוהר. ימי טהרה מפיק ×”"×, ימי טוהר שלה: | |
the days of her purification: Heb. טָהֳרָהּ. [Here,] this is an aspirate “hey,” meaning “the days of her purification.” | ימי טהרה: מפיק ×”"×, ימי טוהר שלה: | |
she shall not touch [anything holy]: [Although the verse says “shall not touch,” this is] a warning against one eating [anything holy] as is taught in Tractate Yev. (75a). | ×œ× ×ª×’×¢: ×זהרה ל×וכל, כמו ×©×©× ×•×™×” ביבמות (×¢×” ×): | |
[she shall not touch] anything holy: This comes to include terumah [being prohibited to this woman, before she is ritually clean (Torath Kohanim 12:16). This woman is considered a טְבוּל יוֹ×, i.e., someone who has immerses in a mikvah, but must still wait for that day to elapse in order to become completely clean. Now, how is she considered a טְבוּל ×™×•Ö¹× ? We are talking here about a thirty-three day period. However, she does fall under this category] because she is considered a טְבוּלַת ×™×•Ö¹× ×Ö¸×¨Ö¹î ‚ [i.e., she must wait a “prolonged day,” insofar as] she immerses after seven [days], but the sunset that she must wait for [in order to become pure is not the sunset of the day of her immersion, but rather, it] is the sunset of the fortieth day [from birth], since it is [only] on the following day that she may bring the atonement [sacrifice] of her purification. [Thus, the whole period is to be considered one prolonged day, in the context of the law regarding her eating anything holy.] | בכל קדש וגו': לרבות ×ת התרומה, לפי שזו טבולת ×™×•× ×רוך, שטבלה לסוף שבעה ו×ין שמשה מעריב לטהרה עד שקיעת החמה של ×™×•× ×רבעי×, שלמחר ×ª×‘×™× ×ת כפרת טהרתה: | |
5And if she gives birth to a female, she shall be unclean for two weeks, like her menstruation [period]. And for sixty six days, she shall remain in the blood of purity. | הוְ×Ö´×Ö¾× Ö°×§Öµ×‘Ö¸Ö£×” תֵלֵ֔ד וְטָֽמְ×Ö¸Ö¥×” שְ××‘Ö»×¢Ö·Ö–×™Ö´× ×›Ö°Ö¼× Ö´×“Ö¸Ö¼×ªÖ¸Ö‘×”Ö¼ וְשִ×שִּ×Ö¥×™× ×™×•Ö¹×Ö™ וְשֵ×֣שֶ×ת ×™Ö¸×žÖ´Ö”×™× ×ªÖµÖ¼×©Öµ×֖ב עַל־דְּמֵ֥י טָֽהֳרָֽה: | |
6And when the days of her purification have been completed, whether for a son or for a daughter, she shall bring a sheep in its first year as a burnt offering, and a young dove or a turtle dove as a sin offering, to the entrance of the Tent of Meeting, to the kohen. | ווּבִמְלֹ֣×ת | יְמֵ֣י טָֽהֳרָ֗הּ לְבֵן֘ ×֣וֹ לְבַת֒ ×ªÖ¸Ö¼×‘Ö´Öž×™× ×›Ö¶Ö¼Ö¤×‘Ö¶×©×‚ בֶּן־שְ×× Ö¸×ª×•Ö¹Ö™ לְעֹלָ֔ה ×•Ö¼×‘Ö¶×ŸÖ¾×™×•Ö¹× Ö¸Ö¥×” ×וֹ־תֹ֖ר לְחַטָּ֑×ת ×ֶל־פֶּ֥תַח ×ֹֽהֶל־מוֹעֵ֖ד ×ֶל־הַכֹּהֵֽן: | |
7And he shall offer it up before the Lord and effect atonement for her, and thus, she will be purified from the source of her blood. This is the law of a woman who gives birth to a male or to a female. | זוְהִקְרִיב֞וֹ ×œÖ´×¤Ö°× ÖµÖ¤×™ יְהֹוָה֙ וְכִפֶּ֣ר עָלֶ֔יהָ וְטָֽהֲרָ֖ה מִמְּקֹ֣ר דָּמֶ֑יהָ ×–Ö¹Ö¤×ת תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר ×֥וֹ ×œÖ·× Ö°Ö¼×§Öµ×‘Ö¸Ö½×”: | |
And he shall offer it up: Heb. וְהִקְרִיבוֹ. This [singular object comes] to teach you that only one [of these sacrifices, if it has not yet been brought], holds her back from eating anything holy. And which one is it? It is the sin-offering, for it says, “a sin-offering. And [the kohen] shall effect atonement for her, and thus, she will be purified” (verse 8). The one through which her atonement is effected [namely, the sin-offering], is the same one upon which her purification is dependent. — [Torath Kohanim 12:27] | והקריבו: למדך ש×ין מעכבה ל×כול ×‘×§×“×©×™× ××œ× ×חד מה×. ו××™ ×–×” הו×, ×–×” חט×ת, ×©× ×מר וכפר עליה הכהן וטהרה, מי ×©×”×•× ×‘× ×œ×›×¤×¨, בו הטהרה תלוייה: | |
and she will thus become clean: From here, [we can conclude] that until here [namely, the offering up of her sacrifices, she is called unclean [and may not eat sacrificial flesh or enter the Sanctuary]. - [Yeb. 74b] | וטהרה: מכלל שעד ×›×ן קרוייה טמ××”: | |
8And if she cannot afford a sheep, she shall take two turtle doves or two young doves: one as a burnt offering and one as a sin offering. And the kohen shall effect atonement for her, and she shall become clean. | חוְ×Ö´×Ö¾×œÖ¹Ö¨× ×ªÖ´×žÖ°×¦Ö¸Ö£× ×™Ö¸×“Ö¸×”Ö¼Ö˜ דֵּ֣י שֶׂה֒ וְלָֽקְחָ֣ה שְ××ªÖµÖ¼Ö½×™Ö¾×ªÖ¹×¨Ö´Ö—×™× ×֤וֹ שְ×× Öµ×™Ö™ ×‘Ö°Ö¼× ÖµÖ£×™ ×™×•Ö¹× Ö¸Ö”×” ×ֶחָ֥ד לְעֹלָ֖ה וְ×ֶחָ֣ד לְחַטָּ֑×ת וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה: | |
One as a burnt-offering and one as a sin-offering: Scripture places [the burnt-offering] before [the sin-offering] only insofar as how they must be read [in the Torah. This is due to the higher esteem of the burnt-offering, because it is burned in its entirety (Maskil LeDavid).] But the sacrificing of the sin-offering precedes [that of]the burnt-offering. Thus we learned in Zevachim, in the chapter entitled כָּל-הַתָּדִיר (90a). | ×חד לעלה ו×חד לחט×ת: ×œ× ×”×§×“×™×ž×” הכתוב ××œ× ×œ×ž×§×¨××”, ×בל הקרבת חט×ת ×§×•×“× ×œ×¢×•×œ×”, כך ×©× ×™× ×• ×‘×–×‘×—×™× ×‘×¤×¨×§ כל התדיר (×–×‘×—×™× ×¦ ×): |
Leviticus Chapter 13
1And the Lord spoke to Moses and Aaron, saying: | ×וַיְדַבֵּ֣ר יְהֹוָ֔ה ×ֶל־משֶ×Ö¥×” וְ×ֶל־×ַֽהֲרֹ֖ן לֵ×מֹֽר: | |
2If a man has a se'eith, a sappachath, or a bahereth on the skin of his flesh, and it forms a lesion of tzara'ath on the skin of his flesh, he shall be brought to Aaron the kohen, or to one of his sons, the kohanim. | ב×Ö¸×“Ö¸Ö—× ×›Ö´Ö¼×™Ö¾×™Ö´Ö½×”Ö°×™Ö¶Ö¤×” בְעֽוֹר־בְּשָׂרוֹ֙ שְׂ×ֵ֤ת ×ֽוֹ־סַפַּ֨חַת֙ ×֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעֽוֹר־בְּשָׂר֖וֹ ×œÖ°× Ö¶Ö£×’Ö·×¢ צָרָ֑עַת וְהוּבָ×Ö™ ×ֶל־×ַֽהֲרֹ֣ן הַכֹּהֵ֔ן ×֛וֹ ×ֶל־×ַחַ֥ד ×žÖ´×‘Ö¸Ö¼× Ö¸Ö–×™×• ×”Ö·×›Ö¹Ö¼Ö½×”Ö²× Ö´Ö½×™×: | |
se’eith, a sappachath, [or a bahereth]: Heb. The [terms se’eith and bahereth] are the names of two [major] lesions [and the term sappachath refers to categories related to these two major lesions], and one [major lesion, namely, bahereth] is whiter than the other [se’eith].-[Shev. 6b]. | ש×ת ×ו ספחת וגו': שמות × ×’×¢×™× ×”× ×•×œ×‘× ×•×ª זו מזו: | |
bahereth: Heb. בַּהֶרֶת, spot, taye in Old French. This is similar to the verse, “it is [like] bright [clouds] (בָּהִיר) in the skies” (Job 37:21) [i.e., like the spots created by bright clouds in the blue sky]. | בהרת: חברבורות טיי"× ×‘×œ×¢"×– [כת×] וכן (×יוב לז ×›×) בהיר ×”×•× ×‘×©×—×§×™×: | |
[he shall be brought] to Aaron [the kohen, or to one of his sons]: It is a Scriptural decree that the uncleanness of lesions and their cleanness do not come about except by the pronouncement of a kohen. — [Torath Kohanim 13:43] | ×ל ×הרן וגו': גזירת הכתוב ×”×™× ×©×ין טומ×ת × ×’×¢×™× ×•×˜×”×¨×ª×Ÿ ××œ× ×¢×œ פי כהן: | |
3The kohen shall look at the lesion on the skin of his flesh, and [if] hair in the lesion has turned white and the appearance of the lesion is deeper than the skin of his flesh, it is a lesion of tzara'ath. When the kohen sees this, he shall pronounce him unclean. | גוְרָ×Ö¸Ö£×” הַכֹּהֵ֣ן ×Ö¶×ªÖ¾×”Ö·× Ö¶Ö¼Ö£×’Ö·×¢ ×‘Ö°Ö¼×¢Ö½×•Ö¹×¨Ö¾×”Ö·Ö ×‘Ö¸Ö¼×©Ö¸×‚Ö ×¨ וְשֵׂעָ֨ר ×‘Ö·Ö¼× Ö¶Ö¼Öœ×’Ö·×¢ הָפַ֣ךְ | לָבָ֗ן וּמַרְ×ֵ֤ה ×”Ö·× Ö¶Ö¼Ö¨×’Ö·×¢Ö™ עָמֹק֙ מֵע֣וֹר בְּשָׂר֔וֹ × Ö¶Ö¥×’Ö·×¢ צָרַ֖עַת ×”Ö‘×•Ö¼× ×•Ö°×¨Ö¸×ָ֥הוּ הַכֹּהֵ֖ן ×•Ö°×˜Ö´×žÖµÖ¼Ö¥× ×ֹתֽוֹ: | |
[if] hair in the lesion has turned white: Heb. וְשֵׂעָר. At first [the hair] was black, and then it turned white in the lesion. The minimum [quantity referred to by the term] שֵׂעָר, hair, is two, [as opposed to שַׂעֲרָה, a hair, as in Jud. 20:16. Thus, there shall be a minimum of two hairs that turn white in the lesion for this law to apply]. — [Torath Kohanim 13:4547] | ושער ×‘× ×’×¢ הפך לבן: מתחלה שחור והפך ללבן בתוך ×”× ×’×¢, ומעוט שער ×©× ×™×: | |
[and the appearance of the lesion] is deeper than the skin of his flesh: Anything with a white appearance seems deeper [in contrast to a darker object next to it], just as sunlight appears deeper than a shadow. — [Shev. 6b] | עמק מעור בשרו: כל מר××” לבן עמוק הו×, כמר××” חמה עמוקה מן הצל: | |
he shall pronounce him unclean: He shall say to him: “You are unclean,” for white hair is a sign of uncleanness by Scriptural decree. | ×•×˜×ž× ×תו: ×™×מר לו ×˜×ž× ×תה, ששער לבן סימן טומ××” ×”×•× ×’×–×™×¨×ª הכתוב: | |
4But if it is a white bahereth on the skin of his flesh, and its appearance is not deeper than the skin, and its hair has not turned white, the kohen shall quarantine the [person with the] lesion for seven days. | דוְ×Ö´×־בַּהֶ֩רֶת֩ ×œÖ°×‘Ö¸× Ö¸Ö¨×” ×”Ö´Öœ×•× ×‘Ö°Ö¼×¢Ö£×•Ö¹×¨ בְּשָׂר֗וֹ וְעָמֹק֙ ×ֵֽין־מַרְ×Ö¶Ö£×”Ö¸ מִן־הָע֔וֹר וּשְׂעָרָ֖ה לֹֽ×־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן ×Ö¶×ªÖ¾×”Ö·× Ö¶Ö¼Ö–×’Ö·×¢ שִ×בְעַ֥ת יָמִֽי×: | |
[But if it is a white bahereth…] and its appearance is not deeper: I do not know its meaning [since a white bahereth should always appear deeper than the skin, as above, yet here the verse describes a case where it does not]. | ועמק ×ין מר××”: ×œ× ×™×“×¢×ª×™ פירושו: | |
quarantine: He shall have him confined to one house, and the person shall not be seen [by the kohen] until the end of the week. [Only] then will his signs indicate about him [whether he is clean or unclean]. | והסגיר: ×™×¡×’×™×¨× ×• בבית ×חד ×•×œ× ×™×¨××” עד סוף השבוע, ויוכיחו ×¡×™×ž× ×™× ×¢×œ×™×•: | |
5And on the seventh day, the kohen shall see him. And, behold! the lesion has remained the same in its appearance; the lesion has not spread on the skin. So the kohen shall quarantine him for seven days a second time. | הוְרָ×ָ֣הוּ הַכֹּהֵן֘ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×בִיעִי֒ ×•Ö°×”Ö´× ÖµÖ¼Ö¤×” ×”Ö·× Ö¶Ö¼Ö¨×’Ö·×¢Ö™ עָמַ֣ד ×‘Ö°Ö¼×¢Öµ×™× Ö¸Ö”×™×• לֹֽ×־פָשָׂ֥ה ×”Ö·× Ö¶Ö¼Ö–×’Ö·×¢ בָּע֑וֹר וְהִסְגִּיר֧וֹ הַכֹּהֵ֛ן שִ×בְעַ֥ת ×™Ö¸×žÖ´Ö–×™× ×©Öµ×× Ö´Ö½×™×ª: | |
in its appearance: In its original appearance and size. | ×‘×¢×™× ×™×•: במר×הו ובשיעורו הר×שון: | |
[The kohen] shall quarantine him… a second time: But if it [the lesion] spread in the first week, he is definitely unclean. - [See Nega’im 3:3] | והסגירו ×©× ×™×ª: ×”× ×× ×¤×©×” בשבוע ר×שון ×˜×ž× ×ž×•×—×œ×˜: |
Second Portion
Leviticus Chapter 13
Third Portion
Leviticus Chapter 13
18If [a person's] flesh has an inflammation on its skin, and it heals, | יחוּבָשָׂ֕ר ×›Ö´Ö¼×™Ö¾×™Ö´Ö½×”Ö°×™Ö¶Ö¥×” בֽוֹ־בְעֹר֖וֹ שְ×חִ֑ין ×•Ö°× Ö´×¨Ö°×¤Ö¸Ö¼Ö½×: | |
an inflammation: Heb. שְ×חִין. [This term] denotes heat, that the flesh became heated by the injury caused it by a blow, not by fire. — [Chul. 8a] | שחין: לשון חמו×, ×©× ×ª×—×ž× ×”×‘×©×¨ בלקוי ×”×‘× ×œ×• מחמת מכה, ×©×œ× ×ž×—×ž×ª ×”×ור: | |
and it heals: The inflammation healed, and in its place, another lesion appeared. [Not that the flesh healed, because, were that the case, there would be no lesion.] | ×•× ×¨×¤×: השחין העלה ×רוכה ובמקומו העלה × ×’×¢ ×חר: | |
19and on the place of the inflammation there is a white se'eith, or a reddish white bahereth, it shall be shown to the kohen. | יטוְהָיָ֞ה ×‘Ö´Ö¼×žÖ°×§Ö¤×•Ö¹× ×”Ö·×©Ö°Ö¼×חִין֙ שְׂ×ֵ֣ת ×œÖ°×‘Ö¸× Ö¸Ö”×” ×֥וֹ בַהֶ֖רֶת ×œÖ°×‘Ö¸× Ö¸Ö£×” ×ֲדַמְדָּ֑מֶת ×•Ö°× Ö´×¨Ö°×Ö¸Ö–×” ×ֶל־הַכֹּהֵֽן: | |
A reddish-white bahereth: [meaning] that the lesion is not solid white, but streaked and blended of two colors, white and red. | ×ו בהרת ×œ×‘× ×” ×דמדמת: ש×ין ×”× ×’×¢ לבן חלק ××œ× ×¤×ª×•×š ומעורב בשתי מר×ות לובן ו×וד×: | |
20The kohen shall look [at it]. And, behold! its appearance is lower than the skin, and its hair has turned white; so the kohen shall pronounce him unclean. It is a lesion of tzara'ath that has erupted on the inflammation. | כוְרָ×Ö¸Ö£×” הַכֹּהֵ֗ן ×•Ö°×”Ö´× ÖµÖ¼Ö¤×” מַרְ×ֶ֨הָ֙ שָ×פָ֣ל מִן־הָע֔וֹר וּשְׂעָרָ֖הּ הָפַ֣ךְ לָבָ֑ן וְטִמְּ×֧וֹ הַכֹּהֵ֛ן × Ö¶Ö½×’Ö·×¢Ö¾×¦Ö¸×¨Ö·Ö¥×¢Ö·×ª ×”Ö´Ö–×•× ×‘Ö·Ö¼×©Ö°Ö¼×חִ֥ין פָּרָֽחָה: | |
it appearance is lower than the skin: But its substance is not lower. Rather, because of its whiteness, the lesion [only] appears lower and deeper [than the skin], just as sunlight appears deeper than a shadow. - [Torath Kohanim 13:50] | מר××” שפל: ו×ין ממשה שפל, ××œ× ×ž×ª×•×š ×œ×‘× ×•× ×™×ª×• ×”×•× × ×¨××” שפל ועמוק, כמר××” חמה עמוקה מן הצל: | |
21But if the kohen looks at it, and behold! it does not contain white hair, nor does it appear to be lower than the skin, and it is dim, the kohen shall quarantine him for seven days. | ×›×וְ×Ö´Ö£× | יִרְ×Ö¶Ö£× Ö¸Ö¼×” הַכֹּהֵ֗ן ×•Ö°×”Ö´× ÖµÖ¼Ö¤×” ×ֵֽין־בָּהּ֙ שֵׂעָ֣ר לָבָ֔ן וּשְ×פָלָ֥ה ×Öµ×™× Ö¶Ö›× Ö¸Ö¼×” מִן־הָע֖וֹר ×•Ö°×”Ö´Ö£×™× ×›Öµ×”Ö¸Ö‘×” וְהִסְגִּיר֥וֹ הַכֹּהֵ֖ן שִ×בְעַ֥ת יָמִֽי×: | |
22And if it spreads on the skin, the kohen shall pronounce him unclean. It is a lesion. | כבוְ×Ö´×־פָּשׂ֥ה תִפְשֶׂ֖ה בָּע֑וֹר ×•Ö°×˜Ö´×žÖµÖ¼Ö§× ×”Ö·×›Ö¹Ö¼×”ÖµÖ›×Ÿ ×ֹת֖וֹ × Ö¶Ö¥×’Ö·×¢ הִֽו×: | |
It is a lesion: Heb. × Ö¶×’Ö·×¢ הִו×. [Here, the pronoun is feminine. Since × Ö¶×’Ö·×¢ is masculine, however, it requires the masculine pronoun הוּ×. But our verse here uses the feminine ×”Ö´×™× because the word “it” is referring to] this se’eith or this bahereth [both of which are feminine]. | × ×’×¢ הו×: הש×ת ×”×–×ת ×ו הבהרת: | |
23But if the bahereth remains in its place, not spreading, it is the scar tissue of the inflammation, and the kohen shall pronounce him clean. | כגוְ×Ö´×־תַּחְתֶּ֜יהָ תַּֽעֲמֹ֤ד הַבַּהֶ֨רֶת֙ ×œÖ¹Ö£× ×¤Ö¸×©Ö¸×‚Ö”×ªÖ¸×” צָרֶ֥בֶת הַשְּ×חִ֖ין ×”Ö´Ö‘×•× ×•Ö°×˜Ö´Ö½×”Ö²×¨Ö–×•Ö¹ הַכֹּהֵֽן: | |
in its place: Heb. תַּחְתֶּיה, [lit., “under it,” here meaning:] In its place. | תחתיה: במקומה: | |
it is the scar tissue of the inflamation: Heb. צָרֶבֶת הַשְּ×חִין, as the Targum [Onkelos] renders it: רוֹשַ×× ×©Ö´××™×—Ö´× Ö¸×, a residual impression of the inflammation, identifiable on the flesh [i.e., a scar]. Every expression of צָרֶבֶת [in Scripture] denotes the contraction of skin that has become shriveled because of heat. Similarly, the verse, “And all faces [from the south to the north] will be shriveled by it” (Ezek. 21:3), retrire in Old French, to contract. | צרבת השחין: כתרגומו ×¨×•×©× ×©×™×—× ×, ××™× ×• ××œ× ×¨×•×©× ×”×—×ž×•× ×”× ×™×›×¨ בבשר. כל צרבת לשון רגיעת עור ×”× ×¨×’×¢ מחמת חימו×, כמו (יחזק×ל ×›× ×’) ×•× ×¦×¨×‘×• בה כל ×¤× ×™×, רייטרי"ר בלע"×– [לכווץ]: | |
it is scar tissue: Heb. צָרֶבֶת, retriyemant in Old French, shriveling. | צרבת: ×¨×™×˜×¨×™×™×ž×™× "ט בלע"×– [כיווץ]: |
Fourth Portion
Leviticus Chapter 13
Fifth Portion
Leviticus Chapter 13
Sixth Portion
Leviticus Chapter 13
40If a man loses the hair on [the back of] his head, he is bald. He is clean. | מוְ×Ö´Ö•×™×©× ×›Ö´Ö¼Ö¥×™ יִמָּרֵ֖ט רֹ×ש×֑וֹ קֵרֵ֥חַ ×”Ö–×•Ö¼× ×˜Ö¸×”Ö¥×•Ö¹×¨ הֽוּ×: | |
he is bald. He is clean: Clean of the uncleanness of nethek lesions (Torath Kohanim; Baraitha of Rabbi Ishmael 1:5). I.e., this case is not judged by the signs of the head and beard, which are places of hair (see verses 29, 37). Rather, [it is judged] by the signs of a lesion on the skin of the flesh, namely: 1) white hair, 2) healthy flesh, and 3) spread. | קרח ×”×•× ×˜×”×•×¨ הו×: טהור מטומ×ת × ×ª×§×™×Ÿ, ש××™× ×• × ×“×•×Ÿ ×‘×¡×™×ž× ×™ ר×ש וזקן, ×©×”× ×ž×§×•× ×©×¢×¨, ××œ× ×‘×¡×™×ž× ×™ × ×’×¢ עור בשר בשער לבן, מחיה ופשיון: | |
41And if he loses his hair on the side toward his face, he is bald at the front. He is clean. | מ×וְ×Ö´×Ö™ מִפְּ×ַ֣ת ×¤Ö¸Ö¼× Ö¸Ö”×™×• יִמָּרֵ֖ט רֹ×ש×֑וֹ גִּבֵּ֥חַ ×”Ö–×•Ö¼× ×˜Ö¸×”Ö¥×•Ö¹×¨ הֽוּ×: | |
at the front of his head: [The area] from the slope of the crown toward one’s face is called גַּבַּחַת 82 “forehead,” and included in this are the temples on either side as well. [The area] from the slope of the crown toward one’s back is called קָרַחַת, the “back of the head.” - [Torath Kohanim 13:144] | ו×× ×ž×¤×ת ×¤× ×™×•: משפוע קדקד כלפי ×¤× ×™×• קרוי גבחת, ו××£ הצדעין שמכ×ן ומכ×ן בכלל. ומשפוע קדקד כלפי ×חוריו, קרוי קרחת: | |
42If there is a reddish white lesion on the back or front bald area, it is a spreading tzara'ath in his back or front bald area. | מבוְכִי־יִֽהְיֶ֤ה בַקָּרַ֨חַת֙ ×֣וֹ בַגַּבַּ֔חַת × Ö¶Ö–×’Ö·×¢ לָבָ֣ן ×Ö²×“Ö·×žÖ°×“Ö¸Ö¼Ö‘× ×¦Ö¸×¨Ö·Ö¤×¢Ö·×ª פֹּרַ֨חַת֙ ×”Ö´Ö”×•× ×‘Ö°Ö¼×§Ö¸Ö½×¨Ö·×—Ö°×ªÖ¼Ö–×•Ö¹ ×֥וֹ בְגַבַּחְתּֽוֹ: | |
a reddish-white lesion: blended [of red and white]. How do we know [that the lesion is also unclean if it has] other colors? Because Scripture says, “like the appearance of tzara’ath on the skin of the flesh” (verse 43), i.e., appearing like the tzara’ath dealt with in the passage of [lesions of the] skin of the flesh, [which begins with] “If a man has [se’eith, sapachat or bahereth] on the skin of his flesh” (verse 13:2). And what is stated regarding it [i.e., regarding a lesion on the skin]? That one becomes unclean through [it, if it appears as one of] four shades [namely: 1) the snow-white of bahereth ; 2) the white as “lime of the Holy Temple” of the secondary form (sapachat) of bahereth ; 3) the white as white wool of se’eith; and 4) the white as a “membrane that covers an egg” of the secondary (sapachat) form of se’eith (Nega’im 1:1), and that it is judged with [a possible] two weeks [of quarantine], and not like the appearance of tzara’ath stated concerning inflamed areas and burns, which is judged with [only] one [possible] week [of quarantine], and is also unlike the appearance of nethek lesions, [which are tzara’ath found] in hairy places, which do not become unclean through the four shades [as above]. | × ×’×¢ לבן ×דמד×: פתוך. ×ž× ×™×Ÿ ש×ר המר×ות, תלמוד לומר כמר××” צרעת עור בשר כמר××” הצרעת ×”×מור בפרשת עור בשר (פסוק ב) ××“× ×›×™ ×™×”×™×” בעור בשרו. ומה ×מור בו, ×©×ž×˜×ž× ×‘×רבע מר×ות ×•× ×“×•×Ÿ ×‘×©× ×™ שבועות, ×•×œ× ×›×ž×¨××” צרעת ×”×מור בשחין ומכוה, ×©×”×•× × ×“×•×Ÿ בשבוע ×חד, ×•×œ× ×›×ž×¨××” × ×ª×§×™×Ÿ של ×ž×§×•× ×©×¢×¨ ש×ין מטמ×ין ב×רבע מר×ות ש×ת ותולדתה, בהרת ותולדתה: | |
43So the kohen shall look at it. And, behold! there is a reddish white se'eith lesion on his back or front bald area, like the appearance of tzara'ath on the skin of the flesh, | מגוְרָ×ָ֨ה ×ֹת֜וֹ הַכֹּהֵ֗ן ×•Ö°×”Ö´× ÖµÖ¼Ö¤×” שְׂ×ÖµÖ½×ªÖ¾×”Ö·× Ö¶Ö¼Ö¨×’Ö·×¢Ö¨ ×œÖ°×‘Ö¸× Ö¸Ö£×” ×ֲדַמְדֶּ֔מֶת בְּקָֽרַחְתּ֖וֹ ×֣וֹ בְגַבַּחְתּ֑וֹ כְּמַרְ×ÖµÖ¥×” צָרַ֖עַת ע֥וֹר בָּשָֽׂר: | |
44He is a man afflicted with tzara'ath; he is unclean. The kohen shall surely pronounce him unclean; his lesion is on his head. | מד×ִֽיש×־צָר֥וּעַ ×”Ö–×•Ö¼× ×˜Ö¸×žÖµÖ¥× ×”Ö‘×•Ö¼× ×˜Ö·×žÖµÖ¼Ö§× ×™Ö°×˜Ö·×žÖ°Ö¼×Ö¶Ö›× Ö¼×•Ö¼ הַכֹּהֵ֖ן בְּרֹ×ש×֥וֹ × Ö´×’Ö°×¢Ö½×•Ö¹: | |
His lesion is on his head: I know only that [these laws apply to those stricken with] nethek lesions [the tzara’ath of the head]. From where [do I know] to include other afflicted people? Therefore, Scripture says: ×˜Ö·×žÖµÖ¼× ×™Ö°×˜Ö·×žÖ°Ö¼×Ö¶× Ö¼×•Ö¼, shall surely pronounce him unclean. [The double expression comes] to include them all. Concerning them all, Scripture says: “ his garments shall be torn…” (verses 45-46). - [Torath Kohanim 13:154] | בר×שו × ×’×¢×•: ×ין לי ××œ× × ×ª×§×™×Ÿ, ×ž× ×™×Ÿ לרבות ש×ר ×”×ž× ×•×’×¢×™×, תלמוד לומר ×˜×ž× ×™×˜×ž×× ×•, לרבות ×ת כולן. על כולן ×”×•× ×ומר בגדיו יהיו ×¤×¨×•×ž×™× ×•×’×•': | |
45And the person with tzara'ath, in whom there is the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his mustache and call out, "Unclean! Unclean!" | מהוְהַצָּר֜וּעַ ×ֲשֶ×ר־בּ֣וֹ ×”Ö·× Ö¶Ö¼Ö—×’Ö·×¢ בְּגָדָ֞יו יִֽהְי֤וּ פְרֻמִי×Ö™ וְרֹ×ש×וֹ֙ ×™Ö´Ö½×”Ö°×™Ö¶Ö£×” פָר֔וּעַ ×•Ö°×¢Ö·×œÖ¾×©Ö¸×‚×¤Ö¸Ö–× ×™Ö·×¢Ö°×˜Ö¶Ö‘×” ×•Ö°×˜Ö¸×žÖµÖ¥× | ×˜Ö¸×žÖµÖ–× ×™Ö´×§Ö°×¨Ö¸Ö½×: | |
torn: Heb. פְרֻמִי×, torn. — [Mo’ed Katan 15a] | פרמי×: קרועי×: | |
unshorn: Heb. פָּרוּעַ, with hair grown long. — [Mo’ed Katan 15a] | פרוע: מגודל שער: | |
He shall cover himself down to his mustache: like a mourner. — [Torath Kohanim 13:154] | ועל ×©×¤× ×™×¢×˜×”: ×›×בל: | |
mustache: Heb. שָׂפָ×, the hair on the lips (שְׂפָתַיִ×) [i.e., the mustache], grenon in Old French. | שפ×: שער ×”×©×¤×ª×™× ×’×™×¨× ×•"ן בלע"×– [שפ×]: | |
and he shall call out,“ Unclean! Unclean!”: He announces that he is unclean, so that everyone should stay away from him. — [Torath Kohanim 13:155] | ×•×˜×ž× ×˜×ž× ×™×§×¨×: משמיע ×©×”×•× ×˜×ž× ×•×™×¤×¨×©×• ×ž×ž× ×•: | |
46All the days the lesion is upon him, he shall remain unclean. He is unclean; he shall dwell isolated; his dwelling shall be outside the camp. | מוכָּל־יְמֵ֞י ×ֲשֶ×֨ר ×”Ö·× Ö¶Ö¼Ö¥×’Ö·×¢ בּ֛וֹ ×™Ö´×˜Ö°×žÖ¸Ö–× ×˜Ö¸×žÖµÖ£× ×”Ö‘×•Ö¼× ×‘Ö¸Ö¼×“Ö¸Ö£×“ יֵשֵ×֔ב מִח֥וּץ ×œÖ·×žÖ·Ö¼Ö½×—Ö²× Ö¶Ö–×” מֽוֹשָ×בֽוֹ: | |
He shall dwell isolated: [meaning] that other unclean people [not stricken with tzara’ath] shall not abide with him. Our Sages said: “Why is he different from other unclean people, that he must remain isolated? Since, with his slander, he caused a separation [i.e., a rift] between man and wife or between man and his fellow, he too, shall be separated [from society].”- [Arachin 16b] [This rationale is based on the premise that a person is stricken with tzara’ath as a result of his talking לְש×וֹן הָרַע, i.e., speaking derogatorily of others, although he may be telling the truth.] | בדד ישב: ×©×œ× ×™×”×™×• ש×ר טמ××™× ×™×•×©×‘×™× ×¢×ž×•. ו×מרו ×¨×‘×•×ª×™× ×• מה × ×©×ª× ×” מש×ר טמ××™× ×œ×™×©×‘ בדד, הו×יל ×•×”×•× ×”×‘×“×™×œ בלשון הרע בין ×יש ל×שתו ובין ×יש לרעהו, ××£ ×”×•× ×™×‘×“×œ: | |
outside the camp: Outside the three camps [of Israel, namely: 1) the camp of the Shechinah, in which the Mishkan was located; 2) the Levite camp, and 3) the camp of the Israelites]. — [Torath Kohanim 13:157, Pes. 67a] | מחוץ ×œ×ž×—× ×”: חוץ לשלש ×ž×—× ×•×ª: | |
47[And as for] the garment that has the lesion of tzara'ath upon it, on a woolen garment, or on a linen garment, | מזוְהַבֶּ֕גֶד ×›Ö´Ö¼×™Ö¾×™Ö´Ö½×”Ö°×™Ö¶Ö¥×” ב֖וֹ × Ö¶Ö£×’Ö·×¢ צָרָ֑עַת בְּבֶ֣גֶד צֶ֔מֶר ×֖וֹ בְּבֶ֥גֶד פִּשְ×תִּֽי×: | |
48or on [threads prepared for the] warp or the woof of linen or of wool, or on leather or on anything made from leather. | מח×֤וֹ בִשְ×תִי֙ ×֣וֹ בְעֵ֔רֶב לַפִּשְ××ªÖ´Ö¼Ö–×™× ×•Ö°×œÖ·×¦Ö¸Ö¼Ö‘×žÖ¶×¨ ×֣וֹ בְע֔וֹר ×֖וֹ בְּכָל־מְלֶ֥×כֶת עֽוֹר: | |
of linen or of wool: Heb. וְלַצָּמֶר לַפִּשְ×תִּי×, of linen or of wool. [Here the ל, usually meaning “to,” means “of.”] | ×œ×¤×©×ª×™× ×•×œ×¦×ž×¨: של ×¤×©×ª×™× ×ו של צמר: | |
or the leather: This [refers to] leather upon which no work has been performed. | ×ו בעור: ×–×” עור ×©×œ× × ×¢×©×” בו מל××›×”: | |
or anything made from leather: This [refers] to leather upon which work has been performed. | ×ו בכל מל×כת עור: ×–×” עור ×©× ×¢×©×” בו מל××›×”: | |
49If the lesion on the garment, the leather, the warp or woof [threads] or on any leather article, is deep green or deep red, it is a lesion of tzara'ath, and it shall be shown to the kohen. | מטוְהָיָ֨ה ×”Ö·× Ö¶Ö¼Öœ×’Ö·×¢ יְרַקְרַ֣ק | ×֣וֹ ×Ö²×“Ö·×žÖ°×“Ö¸Ö¼Ö—× ×‘Ö·Ö¼×‘Ö¶Ö¼Ö©×’Ö¶×“Ö© ×֨וֹ בָע֜וֹר ×ֽוֹ־בַשְּ×תִ֤י ×ֽוֹ־בָעֵ֨רֶב֙ ×֣וֹ בְכָל־כְּלִי־ע֔וֹר × Ö¶Ö¥×’Ö·×¢ צָרַ֖עַת ×”Ö‘×•Ö¼× ×•Ö°×”Ö¸×¨Ö°×Ö¸Ö–×” ×ֶת־הַכֹּהֵֽן: | |
deep green: Heb. יְרַקְרַק, the greenest of greens. — [Torath Kohanim 13:161] | ירקרק: ירוק שבירוקין: | |
deep red: ×ֲדַמְדָָּ×, the reddest of reds. — [Torath Kohanim 13:161] | ×דמד×: ××“×•× ×©×‘×דומי×: | |
50The kohen shall look at the lesion, and he shall quarantine [the article with] the lesion for seven days. | × ×•Ö°×¨Ö¸×Ö¸Ö¥×” הַכֹּהֵ֖ן ×Ö¶×ªÖ¾×”Ö·× Ö¸Ö¼Ö‘×’Ö·×¢ וְהִסְגִּ֥יר ×Ö¶×ªÖ¾×”Ö·× Ö¶Ö¼Ö–×’Ö·×¢ שִ×בְעַ֥ת יָמִֽי×: | |
51And he shall look at the lesion on the seventh day. [If] the lesion has spread on the garment, or on the warp or woof [threads], or on the leather or on any article made from leather, the lesion is a malignant tzara'ath; it is unclean. | × ×וְרָ×ָ֨ה ×Ö¶×ªÖ¾×”Ö·× Ö¶Ö¼Öœ×’Ö·×¢ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö·×©Ö°Ö¼×בִיעִ֗י כִּֽי־פָשָׂ֤ה ×”Ö·× Ö¶Ö¼Ö¨×’Ö·×¢Ö™ ×‘Ö·Ö¼Ö ×‘Ö¶Ö¼Ö ×’Ö¶×“ ×ֽוֹ־בַשְּ×תִ֤י ×ֽוֹ־בָעֵ֨רֶב֙ ×֣וֹ בָע֔וֹר לְכֹ֛ל ×ֲשֶ×ר־יֵֽעָשֶׂ֥ה הָע֖וֹר לִמְלָ××›Ö¸Ö‘×” צָרַ֧עַת מַמְ×ֶ֛רֶת ×”Ö·× Ö¶Ö¼Ö–×’Ö·×¢ ×˜Ö¸×žÖµÖ¥× ×”Ö½×•Ö¼×: | |
a malignant tzara’th: Heb. צָרַעַת מַמְ×ֶרֶת, an expression similar to “a pricking briar (סִלּוֹן מַמְ×ִיר), (Ezek. 28: 24),” point in Old French, stinging, pricking. The midrashic explanation is: Place a curse (מְ×ֵרָה) upon it [the item afflicted with tzara’ath], that you shall not derive benefit from it. — [Torath Kohanim 13:166] | צרעת ממ×רת: לשון סילון ממ×יר (יחזק×ל ×›×— כד). ×¤×•×™× ×™× "ט בלע"×– [דוקר]. ומדרשו תן בו מ×רה ×©×œ× ×ª×”× ×” ×”×™×ž× ×•: | |
52And he shall burn the garment, the warp or woof [threads] of wool or of linen, or any leather article which has the lesion upon it, for it is a malignant tzara'ath ; it shall be burned in fire. | × ×‘×•Ö°×©Ö¸×‚×¨Ö·Ö¨×£ ×ֶת־הַבֶּגֶ֜ד ×֥וֹ ×ֶת־הַשְּ×תִ֣י | ×֣וֹ ×ֶת־הָעֵ֗רֶב בַּצֶּ֨מֶר֙ ×֣וֹ בַפִּשְ××ªÖ´Ö¼Ö”×™× ×֚וֹ ×ֶת־כָּל־כְּלִ֣י הָע֔וֹר ×ֲשֶ×ר־יִֽהְיֶ֥ה ב֖וֹ ×”Ö·× Ö¸Ö¼Ö‘×’Ö·×¢ כִּֽי־צָרַ֤עַת מַמְ×ֶ֨רֶת֙ ×”Ö´Ö”×•× ×‘Ö¸Ö¼×ÖµÖ–×©× ×ªÖ´Ö¼×©Ö¸Ö¼×‚×¨ÖµÖ½×£: | |
of wool or of linen: Heb. בַּצֶּמֶר ×וֹ בַפִּשְ×תִּי×, of wool or of linen. [The ב, which usually means “in,” here means “of.”] This is its simple meaning. Its midrashic explanation is, however: [The words, בַּצֶּמֶר ×וֹ בַפִּשְ××ªÖ´Ö¼×™× ×•Ö°×©Ö¸×‚×¨Ö·×£ ×ֶת בֶּגֶד, can be understood literally, as: “And he shall burn the garment…in the wool or in the linen.” Thus,] one might think that [when burning the unclean garment,] one is required to bring wool shearings and stalks of flax and burn them along with it. Scripture, therefore, says [at the end of this verse], “for it…; it shall be burned in fire. ” [I.e., it alone] it does not require anything else [to be burned] along with it. If so, why does Scripture say, “in the wool or the linen”? To exclude [from the requirement of burning] the edges (×ִימְרִיּוֹת) if they are of another material (Torath Kohanim 13:167). ×ִימְרִיּוֹת means “edges,” like ×ִימְרָ×, border. | בצמר ×ו בפשתי×: של צמר ×ו של פשתי×, זהו פשוטו. ומדרשו יכול ×™×‘×™× ×’×™×–×™ צמר ו×× ×™×¦×™ פשתן ×•×™×©×¨×¤× ×¢×ž×•, תלמוד לומר ×”×™× ×‘×ש תשרף, ××™× ×” צריכה דבר ×חר עמה. ×× ×›×Ÿ מה תלמוד לומר בצמר ×ו בפשתי×, ×œ×”×•×¦×™× ×ת ×”×ימריות שבו, שהן ממין ×חר. ×ימריות לשון שפה, כמו ×ימר×: | |
53But if the kohen looks, and, behold! the lesion has not spread on the garment, the warp or woof [threads], or any leather article, | × ×’×•Ö°×Ö´×Ö˜ יִרְ×Ö¶Ö£×” הַכֹּהֵן֒ ×•Ö°×”Ö´× ÖµÖ¼×”Ö™ לֹֽ×־פָשָׂ֣ה ×”Ö·× Ö¶Ö¼Ö”×’Ö·×¢ בַּבֶּ֕גֶד ×֥וֹ בַשְּ×תִ֖י ×֣וֹ בָעֵ֑רֶב ×֖וֹ בְּכָל־כְּלִי־עֽוֹר: | |
54the kohen shall order, and they shall wash what the lesion is upon, and he shall quarantine it again for seven days. | × ×“×•Ö°×¦Ö´×•Ö¸Ö¼×”Ö™ הַכֹּהֵ֔ן וְכִ֨בְּס֔וּ ×ֵ֥ת ×ֲשֶ×ר־בּ֖וֹ ×”Ö·× Ö¸Ö¼Ö‘×’Ö·×¢ וְהִסְגִּיר֥וֹ שִ××‘Ö°×¢Ö·×ªÖ¾×™Ö¸×žÖ´Ö–×™× ×©Öµ×× Ö´Ö½×™×ª: | |
what the lesion is upon: One might think that [one need wash] the area of the lesion alone. Scripture, therefore, says, “what the lesion is upon,” [meaning, the garment upon which the lesion is found. But if so,] one might think that the entire garment requires washing. Scripture, therefore, says, “[after] the lesion [has been washed],” (verse 55) [teaching us that only the lesion must be washed, not the entire garment]. So how [do we reconcile this apparent discrepancy]? He must wash part of the garment with it. — [see Torath Kohanim 13:169] | ×ת ×שר בו ×”× ×’×¢ : יכול ×ž×§×•× ×”× ×’×¢ בלבד, תלמוד לומר ×ת ×שר בו ×”× ×’×¢, יכול כל הבגד כולו טעון כבוס, תלמוד לומר ×”× ×’×¢, ×”× ×›×™×¦×“, יכבס מן הבגד עמו | |
55Then the kohen shall look [at it] after the lesion has been washed. And, behold! the lesion has not changed in appearance, and the lesion has not spread; it is unclean. You shall burn it in fire. It is a penetrating lesion on the worn or new [article]. | × ×”×•Ö°×¨Ö¸×ָ֨ה הַכֹּהֵ֜ן ×ַֽחֲרֵ֣י | הֻכַּבֵּ֣ס ×Ö¶×ªÖ¾×”Ö·× Ö¶Ö¼Ö—×’Ö·×¢ ×•Ö°Ö ×”Ö´× ÖµÖ¼Ö ×” לֹֽ×־הָפַ֨ךְ ×”Ö·× Ö¶Ö¼Ö¤×’Ö·×¢ ×Ö¶×ªÖ¾×¢Öµ×™× ×•Ö¹Ö™ ×•Ö°×”Ö·× Ö¶Ö¼Ö£×’Ö·×¢ לֹֽ×־פָשָׂ֔ה ×˜Ö¸×žÖµÖ£× ×”Ö”×•Ö¼× ×‘Ö¸Ö¼×ÖµÖ–×©× ×ªÖ´Ö¼×©Ö°×‚×¨Ö°×¤Ö¶Ö‘× Ö¼×•Ö¼ פְּחֶ֣תֶת ×”Ö´Ö”×•× ×‘Ö°Ö¼×§Ö¸Ö½×¨Ö·×—Ö°×ªÖ¼Ö–×•Ö¹ ×֥וֹ בְגַבַּחְתּֽוֹ: | |
after [the lesion] has been washed: Heb. הֻכַּבֵּס. This is an expression of “having been done,” [i.e., the passive voice]. | ×חרי הכבס: לשון העשות: | |
the lesion has not changed in appearance: i.e., it has not become dimmer in color. | ×œ× ×”×¤×š ×”× ×’×¢ ×ת ×¢×™× ×•: ×œ× ×”×•×›×”×” ממר×יתו: | |
and the lesion has not spread: We understand that if the lesion neither changed [in color] nor spread, it is unclean, and it goes without saying that if it did not change in color but did spread, [it is unclean]. If it changed in color [but still was a shade that makes it unclean] yet did not spread, we do not know what one should do with it. Therefore, Scripture says, “he shall quarantine [the article with] the lesion” (verse 50), in any case. That is what Rabbi Judah says. [However,] the Sages say [that since the change in color was still within the unclean shades, the lesion is not considered to be changed at all; it is the same lesion that has already had two weeks of quarantine, and is now deemed definitely unclean], as is stated in Torath Kohanim (13:171). I have alluded to [only a portion of] this [Midrash] here in order to explain all the different aspects of this verse. | ×•×”× ×’×¢ ×œ× ×¤×©×”: ×©×ž×¢× ×• ש×× ×œ× ×”×¤×š ×•×œ× ×¤×©×” טמ×, ו×ין צריך לומר ×œ× ×”×¤×š ופשה. הפך ×•×œ× ×¤×©×” ××™× ×™ יודע מה יעשה לו, תלמוד לומר והסגיר ×ת ×”× ×’×¢, מכל מקו×, דברי רבי יהודה. ×•×—×›×ž×™× ××•×ž×¨×™× ×•×›×•', כד××™×ª× ×‘×ª×•×¨×ª ×›×”× ×™×. ורמזתיה ×›×ן ליישב ×”×ž×§×¨× ×¢×œ ××•×¤× ×™×•: | |
it is a penetrating lesion: Heb. פְּחֶתֶת הִו×. [This expression] denotes holes [i.e., penetrations], as the verse says, “in one of the pits (פְּחָתִי×)” (II Sam. 17:9). That is to say, [in this context it means that the lesion] is deep, [i.e.,] it appears as if it is sunken. — [Torath Kohanim 13:172] | פחתת ×”×™×: לשון גומ×, כמו (שמו×ל ב' ×™×– ט) ב×חת הפחתי×, כלומר שפלה ×”×™×, × ×’×¢ שמר×יו שוקעין: | |
on the worn or new [article]: בְּקָרַחְתּוֹ ×וֹ בְגַבַּחְתּוֹ, as the Targum [Onkelos] renders: בִּשְ×חִיקוּתֵיהּ ×וֹ בְּחַדְתּוּתֵהּ, “in its worn state or in its new state.” | בקרחתו ×ו בגבחתו: כתרגומו בשחיקותיה ×ו בחדתותיה: | |
the worn: Heb. בְּקָרַחְתּוֹ. Old, worn out garments, and because of the midrashic explanation, that this language is necessary for a שָ×וָה גְּזֵרָה here [i.e., a link between two seemingly unrelated passages through common terms, thereby inferring the laws of one passage from the laws of the other, as follows]: How do we know that if a lesion on a garment spreads [throughout the entire garment], it is clean? Because [Scripture] states קָרַחַת and גַּבַּחַת in the context of [lesions that appear on] man (verse 42), and here, in the context of [lesion on] garments, [Scripture] also states קָרַחַת and גַּבַּחַת; just as there [in the case of lesions on man], if it spread over the entire body, he is clean (verses 12-13), so too, here, [in the case of lesion on garments,] if it spread over the entire garment, it is clean (San. 88a), Scripture adopts the [unusual] expressions קָרַחַת and גַּבַּחַת. However, concerning the explanation and translation [of these terms], the simple meaning is that קָרַחַת means “old” and גַּבַּחַת means “new.” It is as though it were written, “[It is a lesion on] its end or its beginning,” for קָרַחַת means “back” [i.e., at the end of the garment’s life, when it is old,] and גַּבַּחַת means “front” [i.e., the beginning of its life, when it is new]. This is just as is written, “And if [he loses hair] at the front of his head, [he is bald at the front (גַּבַּח)]” (verse 41). And קָרַחַת refers from the crown toward his back. Thus it is explained in Torath Kohanim (13:144). | קרחתו: ×©×—×§×™× ×™×©× ×™×. ×•×ž×¤× ×™ המדרש שהוצרך לגזרה שוה ×ž× ×™×Ÿ לפריחה ×‘×‘×’×“×™× ×©×”×™× ×˜×”×•×¨×”, × ×מרה קרחת וגבחת ב×ד×, ×•× ×מרה קרחת וגבחת בבגדי×, מה להלן פרח בכולו טהור, ××£ ×›×ן פרח בכולו טהור, לכך ××—×– הכתוב לשון קרחת וגבחת. ×•×œ×¢× ×™×Ÿ פירושו ותרגומו זהו משמעו קרחת לשון ×™×©× ×™×, וגבחת לשון חדשי×, ×›×לו × ×›×ª×‘ ב×חריתו ×ו בקדמותו, שהקרחת לשון ××—×•×¨×™×™× ×•×”×’×‘×—×ª לשון ×¤× ×™×, כמו שכתוב (פסוק מ×) ו×× ×ž×¤×ת ×¤× ×™×• וגו', והקרחת כל ששופע ויורד מן הקדקד ול×חריו, כך מפורש בתורת ×›×”× ×™×: | |
56But if the kohen looks [at it] after it has been washed, and behold! the lesion has become dimmer, he shall tear it out of the garment, out of the leather, or out of the warp or woof [threads]. | × ×•×•Ö°×Ö´×Ö˜ רָ×Ö¸Ö£×” הַכֹּהֵן֒ ×•Ö°×”Ö´× ÖµÖ¼×”Ö™ ×›ÖµÖ¼×”Ö¸Ö£×” ×”Ö·× Ö¶Ö¼Ö”×’Ö·×¢ ×ַֽחֲרֵ֖י הֻכַּבֵּ֣ס ×ֹת֑וֹ וְקָרַ֣ע ×ֹת֗וֹ מִן־הַבֶּ֨גֶד֙ ×֣וֹ מִן־הָע֔וֹר ×֥וֹ מִן־הַשְּ×תִ֖י ×֥וֹ מִן־הָעֵֽרֶב: | |
he shall tear it: He shall tear the afflicted area from the garment and burn that area [of garment]. — [Torath Kohanim 13:174] | וקרע ×תו: יקרע ×ž×§×•× ×”× ×’×¢ מן הבגד ×•×™×©×¨×¤× ×•: | |
57And if it appears again on the garment, the warp or woof [threads] or any leather article, it is a recurrent growth [of the lesion]. You shall burn it in fire [the article] upon which the lesion is [found]. | × ×–×•Ö°×Ö´×־תֵּֽרָ×ֶ֨ה ע֜וֹד ×‘Ö·Ö¼Ö ×‘Ö¶Ö¼Ö ×’Ö¶×“ ×ֽוֹ־בַשְּ×תִ֤י ×ֽוֹ־בָעֵ֨רֶב֙ ×֣וֹ בְכָל־כְּלִי־ע֔וֹר פֹּרַ֖חַת ×”Ö´Ö‘×•× ×‘Ö¸Ö¼×ÖµÖ£×©× ×ªÖ´Ö¼×©Ö°×‚×¨Ö°×¤Ö¶Ö”× Ö¼×•Ö¼ ×ֵ֥ת ×ֲשֶ×ר־בּ֖וֹ ×”Ö·× Ö¸Ö¼Ö½×’Ö·×¢: | |
it is a recurrent growth: פֹּרַחַת, something that grows recurrently. | פרחת הו×: דבר החוזר וצומח: | |
You shall burn it in fire: the entire garment. | ב×ש ×ª×©×¨×¤× ×•: ×ת כל הבגד: | |
58But the garment, the warp or woof [threads] or any leather article which is washed, and the lesion disappears from them, shall be immersed a second time, and it shall be clean. | × ×—×•Ö°×”Ö·×‘Ö¶Ö¼Ö¡×’Ö¶×“ ×ֽוֹ־הַשְּ×תִ֨י ×ֽוֹ־הָעֵ֜רֶב ×ֽוֹ־כָל־כְּלִ֤י הָעוֹר֙ ×ֲשֶ×֣ר תְּכַבֵּ֔ס וְסָ֥ר ×žÖµ×”Ö¶Ö–× ×”Ö·× Ö¸Ö¼Ö‘×’Ö·×¢ וְכֻבַּ֥ס שֵ×× Ö´Ö–×™×ª וְטָהֵֽר: | |
and the lesion disappears from them: If, after they first washed [the article] by order of the kohen, the lesion disappeared completely from it… [then] | וסר ×ž×”× ×”× ×’×¢: ×× ×›×©×›×‘×¡×•×”×• בתחלה על פי כהן, סר ×ž×ž× ×• ×”× ×’×¢ לגמרי: | |
shall be immersed a second time: [The word וְכֻבַּס in this verse] means immersion [in a mikvah. See Torath Kohanim 13:179]. In Targum [Onkelos], the translation of all the instances of כִּבּוּס in this whole section is “to cleanse, clean” (וְיִתְחַוֵּר), with this one exception [in our verse]. Here the meaning is not “cleansing” but rather “immersion [in a mikvah].” Thus Targum [Onkelos] here [in translating the word וְכֻבַּס] says וְיִצְטַבַּע, “and it shall be immersed.” Likewise, wherever the כִבּוּס of garments refers to immersion [in a mikvah], it is translated in the Targum as וְיִצְטַבַּע. | וכבס ×©× ×™×ª: לשון טבילה. ×ª×¨×’×•× ×©×œ כבוסין שבפרשה זו לשון לבון ויתחוור, חוץ מזה ש××™× ×• ללבון ××œ× ×œ×˜×‘×•×œ, לכך תרגומו ויצטבע, וכן כל כבוסי ×‘×’×“×™× ×©×”×Ÿ לטבילה מתורגמין ויצטבע: | |
59This is the law of a lesion of tzara'ath on a woolen or linen garment, warp or woof threads, or any leather article, to render it clean or unclean. | × ×˜×–Ö¹Ö ×ת תּוֹרַ֨ת × Ö¶Ö½×’Ö·×¢Ö¾×¦Ö¸×¨Ö·Öœ×¢Ö·×ª בֶּ֥גֶד הַצֶּ֣מֶר | ×֣וֹ הַפִּשְ××ªÖ´Ö¼Ö—×™× ×֤וֹ הַשְּ×תִי֙ ×֣וֹ הָעֵ֔רֶב ×֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ ×֥וֹ לְטַמְּ×ֽוֹ: |
Seventh Portion
Numbers Chapter 28
Maftir Portion
Exodus Chapter 12
1The Lord spoke to Moses and to Aaron in the land of Egypt, saying, | ×וַיֹּ֤×מֶר יְהֹוָה֙ ×ֶל־משֶ×Ö£×” וְ×ֶל־×ַֽהֲרֹ֔ן בְּ×ֶ֥רֶץ ×žÖ´×¦Ö°×¨Ö·Ö–×™Ö´× ×œÖµ×מֹֽר: | |
The Lord spoke to Moses and to Aaron: Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. — [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber. | וי×מר ×”' ×ל משה ו×ל ×הרן: בשביל ש×הרן עשה וטרח ×‘×ž×•×¤×ª×™× ×›×ž×©×”, חלק לו כבוד ×–×” במצוה ר××©×•× ×” שכללו ×¢× ×ž×©×” בדבור: | |
in the land of Egypt: [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols. — [from Mechilta] | ב×רץ מצרי×: חוץ לכרך, ×ו ××™× ×• ××œ× ×‘×ª×•×š הכרך תלמוד לומר (לעיל ט כט) כצ×תי ×ת העיר וגו', ומה תפלה קלה ×œ× ×”×ª×¤×œ×œ בתוך הכרך דבור חמור ×œ× ×›×œ שכן, ×•×ž×¤× ×™ מה ×œ× × ×“×‘×¨ עמו בתוך הכרך, לפי שהיתה מל××” גלולי×: | |
2This month shall be to you the head of the months; to you it shall be the first of the months of the year. | ×‘×”Ö·×—Ö¹Ö§×“Ö¶×©× ×”Ö·×–Ö¶Ö¼Ö›×” ×œÖ¸×›Ö¶Ö–× ×¨Ö¹Ö£××©× ×—Ö³×“Ö¸×©Ö´×Ö‘×™× ×¨Ö´×ש×֥וֹן הוּ×Ö™ ×œÖ¸×›Ö¶Ö”× ×œÖ°×—Ö¸×“Ö°×©Öµ×Ö–×™ הַשָּ×× Ö¸Ö½×”: | |
This month: Heb. ×”Ö·×—Ö¹×“Ö¶×©× ×”Ö·×–Ö¶×”, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].” | החדש ×”×–×”: הר×הו ×œ×‘× ×” בחידושה ו×מר לו כשהירח מתחדש ×™×”×™×” לך ר×ש חודש. ו×ין ×ž×§×¨× ×™×•×¦× ×ž×™×“×™ פשוטו, על חדש × ×™×¡×Ÿ ×מר לו, ×–×” ×™×”×™×” ר×ש לסדר ×ž× ×™×Ÿ החדשי×, ×©×™×”× ×ייר קרוי ×©× ×™, סיון שלישי: | |
This: Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23) ? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. — [from Mechilta] | ×”×–×”: × ×ª×§×©×” משה על מולד ×”×œ×‘× ×” ב×יזו שיעור תר××” ותהיה ר×ויה לקדש, והר××” לו ב×צבע ×ת ×”×œ×‘× ×” ברקיע, ו×מר לו ×›×–×” ר××” וקדש. וכיצד הר×הו, ×•×”×œ× ×œ× ×”×™×” מדבר עמו ××œ× ×‘×™×•×, ×©× ×מר (שמות ו ×›×—) ויהי ×‘×™×•× ×“×‘×¨ ×”', (×•×™×§×¨× ×– לח) ×‘×™×•× ×¦×•×ª×•, (במדבר טו ×›×’) מן ×”×™×•× ×שר צוה ×”' והל××”, ××œ× ×¡×ž×•×š לשקיעת החמה × ×מרה לו פרשה זו, והר×הו ×¢× ×—×©×›×”: | |
3Speak to the entire community of Israel, saying, "On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. | גדַּבְּר֗וּ ×ֶל־כָּל־עֲדַ֤ת יִשְׂרָ×ֵל֙ לֵ×מֹ֔ר בֶּֽעָשׂ֖ר ×œÖ·×—Ö¹Ö£×“Ö¶×©× ×”Ö·×–Ö¶Ö¼Ö‘×” וְיִקְח֣וּ ×œÖ¸×”Ö¶Ö—× ×Ö´Ö›×™×©× ×©Ö¶×‚Ö¥×” לְבֵֽית־×ָבֹ֖ת שֶׂ֥ה לַבָּֽיִת: | |
Speak to the entire community: Heb. דַּבְּרוּ, [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7: 2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. — [from Mechilta] | דברו ×ל כל עדת: וכי ×הרן מדבר ×•×”×œ× ×›×‘×¨ × ×מר (שמות ×– ב) ×תה תדבר, ××œ× ×—×•×œ×§×™×Ÿ כבוד ×–×” לזה ו××•×ž×¨×™× ×–×” לזה ×œ×ž×“× ×™, והדבור ×™×•×¦× ×ž×‘×™×Ÿ ×©× ×™×”×, ×›×לו ×©× ×™×”× ×ž×“×‘×¨×™×: | |
to the entire community of Israel, saying, “On the tenth of… month” -: Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month. — [From Mechilta] | ×ל כל עדת ישר×ל וגו' בעשר לחדש: דברו ×”×™×•× ×‘×¨×ש חודש שיקחוהו בעשור לחודש: | |
this: The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations. — [from Mechilta, Pes. 96a] | ×”×–×”: פסח ×ž×¦×¨×™× ×ž×§×—×• בעשור, ×•×œ× ×¤×¡×— דורות: | |
a lamb for each parental home: [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” -[from Mechilta] | שה לבית ×בת: למשפחה ×חת, הרי שהיו מרובין יכול שה ×חד לכולן, תלמוד לומר שה לבית: | |
4But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one's ability to eat, shall you be counted for the lamb. | דוְ×Ö´×־יִמְעַ֣ט הַבַּ֘יִת֘ מִֽהְי֣וֹת מִשֶּׂה֒ וְלָקַ֣ח ×”Ö—×•Ö¼× ×•Ö¼×©Ö°××›Öµ× Ö›×•Ö¹ הַקָּרֹ֥ב ×ֶל־בֵּית֖וֹ בְּמִכְסַ֣ת × Ö°×¤Ö¸×©Ö¹×֑ת ×Ö´Öš×™×©× ×œÖ°×¤Ö´Ö£×™ ×ָכְל֔וֹ תָּכֹ֖סּוּ עַל־הַשֶֽׂה: | |
But if the household is too small for a lamb: And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor… shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered. — [from Mechilta, Pes. 98a] according to the number of-Heb. בְּמִכְסַת, amount, and so “the amount of (מִכְסַת) your valuation: (Lev. 27:23). | ו×× ×™×ž×¢×˜ הבית מהיות משה: ו×× ×™×”×™×• מועטין מהיות משה ×חד ש×ין יכולין ל×כלו ×•×™×‘× ×œ×™×“×™ × ×•×ª×¨, ולקח ×”×•× ×•×©×›× ×• וגו' זהו משמעו לפי פשוטו. ועוד יש בו מדרש ללמד ש×חר ×©× ×ž× ×• עליו יכולין להתמעט ולמשוך ×™×“×™×”× ×”×™×ž× ×• ×•×œ×”×ž× ×•×ª על שה ×חר, ×ך ×× ×‘×ו למשוך ×™×“×™×”× ×•×œ×”×ª×ž×¢×˜ מהיות משה, יתמעטו בעוד השה ×§×™×™× ×‘×”×™×•×ª×• בחיי×, ×•×œ× ×ž×©× ×©×—×˜: | |
according to one’s ability to eat: [This indicates that only] one who is fit to eat-which excludes the sick and aged-who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed]. — [from Mechilta] | במכסת: חשבון וכן (×•×™×§×¨× ×›×– ×›×’) מכסת הערכך: | |
shall you be counted: Heb. תָּכֹסוּ [Onkelos renders:] ×ªÖ´Ö¼×ªÖ°×žÖ°× ×•Ö¼×Ÿ, you shall be counted. | לפי ×כלו: הר×וי ל×כילה פרט לחולה וזקן ש××™× ×Ÿ יכולין ל×כול כזית: | |
5You shall have a perfect male lamb in its [first] year; you may take it either from the sheep or from the goats. | השֶׂ֧ה ×ªÖ¸×žÖ´Ö›×™× ×–Ö¸×›Ö¸Ö¥×¨ בֶּן־שָ×× Ö¸Ö–×” ×™Ö´Ö½×”Ö°×™Ö¶Ö£×” ×œÖ¸×›Ö¶Ö‘× ×žÖ´×ŸÖ¾×”Ö·×›Ö°Ö¼×‘Ö¸×©Ö´×‚Ö¥×™× ×•Ö¼×žÖ´×ŸÖ¾×”Ö¸Ö½×¢Ö´×–Ö´Ö¼Ö–×™× ×ªÖ´Ö¼×§Ö¸Ö¼Ö½×—×•Ö¼: | |
perfect: without a blemish. — [from Mechilta] | תמי×: ×‘×œ× ×ž×•×: | |
in its [first] year: Heb. בֶּן-שָ×× Ö¸×” For its entire first year it is called בֶּן-שָ×× Ö¸×”, meaning that it was born during this year. — [from Mechilta] | בן ×©× ×”: כל ×©× ×ª×• קרוי בן ×©× ×” כלומר ×©× ×•×œ×“ ×‘×©× ×” זו: | |
either from the sheep or from the goats: Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֶׂה ×¢Ö´×–Ö´×™×)” (Deut. 14:4). — [from Mechilta] | מן ×”×›×‘×©×™× ×•×ž×Ÿ ×”×¢×–×™×: ×ו מזה ×ו מזה ש××£ ×¢×– קרויה שה, ×©× ×מר (×“×‘×¨×™× ×™×“ ד) ושה ×¢×–×™×: | |
6And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon. | ווְהָיָ֤ה לָכֶ×Ö™ לְמִשְ×מֶ֔רֶת עַ֣ד ×ַרְבָּעָ֥ה עָשָׂ֛ר ×™Ö–×•Ö¹× ×œÖ·×—Ö¹Ö£×“Ö¶×©× ×”Ö·×–Ö¶Ö¼Ö‘×” וְשָֽ×חֲט֣וּ ×ֹת֗וֹ כֹּ֛ל קְהַ֥ל עֲדַת־יִשְׂרָ×ֵ֖ל בֵּ֥ין הָֽעַרְבָּֽיִ×: | |
And you shall keep it for inspection: Heb. לְמִשְ×מֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (×‘Ö°Ö¼×“Ö¸×žÖ¸×™Ö´î ‚) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too-with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah. — [from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently. | והיה ×œ×›× ×œ×ž×©×ž×¨×ª: ×–×” לשון בקור שטעון בקור ×ž×ž×•× ×רבעה ×™×ž×™× ×§×•×“× ×©×—×™×˜×”, ×•×ž×¤× ×™ מה ×”×§×“×™× ×œ×§×™×—×ª×• לשחיטתו ×רבעה ×™×ž×™× ×ž×” ×©×œ× ×¦×•×” כן בפסח דורות, ×”×™×” ר' ×ž×ª×™× ×‘×Ÿ חרש ×ומר הרי ×”×•× ×ומר (יחזק×ל טז ×—) ו×עבור עליך ו×ר×ך ×•×”× ×” עתך עת דודי×, ×”×’×™×¢×” שבועה ×©× ×©×‘×¢×ª×™ ל××‘×¨×”× ×©××’×ל ×ת ×‘× ×™×• ×•×œ× ×”×™×• ×‘×™×“× ×ž×¦×•×ª להתעסק ×‘×”× ×›×“×™ שיג×לו, ×©× ×מר (×©× ×–) ו×ת ×¢×¨×•× ×•×¢×¨×™×”, ×•× ×ª×Ÿ ×œ×”× ×©×ª×™ מצות ×“× ×¤×¡×— ×•×“× ×ž×™×œ×”, שמלו ב×ותו הלילה, ×©× ×מר (×©× ×•) מתבוססת בדמיך, ×‘×©× ×™ דמי×, ו×ומר (זכרי' ט ×™×). ×’× ×ת ×‘×“× ×‘×¨×™×ª×š שלחתי ×סיריך מבור ×ין ×ž×™× ×‘×•, ולפי שהיו ×©×˜×•×¤×™× ×‘×¢×‘×•×“×” זרה ×מר ×œ×”× (פסוק ×›×) משכו וקחו לכ×, משכו ×™×“×™×›× ×ž×¢×‘×•×“×” זרה וקחו ×œ×›× ×¦×ן של מצוה: | |
shall slaughter it: Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself. — [from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.] | ושחטו ×תו וגו': וכי כולן שוחטין ××œ× ×ž×›×ן ששלוחו של ××“× ×›×ž×•×ª×•: | |
the entire congregation of the community of Israel: [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b). | קהל עדת ישר×ל: קהל ועדה וישר×ל. מכ×ן ×מרו, פסחי צבור × ×©×—×˜×™×Ÿ בשלש כתות זו ×חר זו, × ×›× ×¡×” כת ר××©×•× ×” × × ×¢×œ×• דלתות העזרה וכו', כד××™×ª× ×‘×¤×¡×—×™× (דף סד ×): | |
in the afternoon: Heb. בֵּין ×”Ö¸×¢Ö·×¨Ö°×‘Ö¸Ö¼×™Ö´× From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִ×, literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין ×”Ö¸×¢Ö·×¨Ö°×‘Ö·Ö¼×™Ö´× denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11). — [from Mechilta] | בין הערבי×: משש שעות ולמעלה קרוי בין הערבי×, שהשמש × ×•×˜×” לבית מבו×ו לערוב. ולשון בין ×”×¢×¨×‘×™× × ×¨××” ×‘×¢×™× ×™ ×ותן שעות שבין עריבת ×”×™×•× ×œ×¢×¨×™×‘×ª הלילה, עריבת ×”×™×•× ×‘×ª×—×œ×ª שבע שעות מכי ×™× ×˜×• צללי ערב (ירמיהו ו ד), ועריבת הלילה בתחילת הלילה. ערב לשון × ×©×£ וחשך, כמו (ישעיהו כד ×™×) ערבה כל שמחה: | |
7And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it. | זוְלָֽקְחוּ֙ ×žÖ´×ŸÖ¾×”Ö·×“Ö¸Ö¼Ö”× ×•Ö°× Ö¸Ö½×ªÖ°× Ö›×•Ö¼ עַל־שְ×תֵּ֥י הַמְּזוּזֹ֖ת וְעַל־הַמַּשְ×ק֑וֹף עַ֚ל ×”Ö·×‘Ö¸Ö¼Ö£×ªÖ´Ö¼Ö”×™× ×ֲשֶ×ר־יֹֽ×כְל֥וּ ×ֹת֖וֹ בָּהֶֽ×: | |
And they shall take [some] of the blood: This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel]. — [from Mechilta] | ולקחו מן הד×: זו קבלת הד×. יכול ביד, תלמוד לומר (פסוק כב) ×שר בסף: | |
the… door posts: They are the upright posts, one from this side of the entrance and one from that side. — [from Kid. 22b] | המזוזת: ×”× ×”×–×§×•×¤×•×ª ×חת מכ×ן לפתח ו×חת מכ×ן: | |
the lintel: Heb. הַמַשְ×קוֹף. That is the upper [beam], against which the door strikes (ש×וֹקֵף) when it is being closed, lintel in Old French. The term שְ×קִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] ×˜Ö·×¨Ö°×¤Ö¸Ö¼× ×“Ö°Ö¹Ö¼×©Ö¸×§Ö´×™×£, “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְ×קוֹפֵי. — [based on Jonathan] | המשקוף: ×”×•× ×”×¢×œ×™×•×Ÿ שהדלת שוקף עליו כשסוגרין ×ותו ×œ×™× ×˜"ר בלעז [משקוף] ולשון שקיפה חבטה, כמו (×•×™×§×¨× ×›×• לו) קול עלה × ×“×£, ×˜×¨×¤× ×“×©×§×™×£, (שמות ×›× ×›×”) חבורה משקופי: | |
on the houses in which they will eat it: But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives. — [based on Mechilta] | על ×”×‘×ª×™× ×שר ×™×כלו ×תו בה×: ×•×œ× ×¢×œ משקוף ומזוזות שבבית התבן ובבית הבקר, ש×ין דרין בתוכו: | |
8And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it. | חוְ×ָֽכְל֥וּ ×ֶת־הַבָּשָׂ֖ר בַּלַּ֣יְלָה ×”Ö·×–Ö¶Ö¼Ö‘×” צְלִי־×ÖµÖ£×©× ×•Ö¼×žÖ·×¦Ö¼Ö”×•Ö¹×ª ×¢Ö·×œÖ¾×žÖ°×¨Ö¹×¨Ö´Ö–×™× ×™Ö¹×כְלֻֽהוּ: | |
the flesh: but not sinews or bones. — [from Mechilta] | ×ת הבשר: ×•×œ× ×’×™×“×™× ×•×¢×¦×ž×•×ª: | |
and unleavened cakes; with bitter herbs: Every bitter herb is called מָרוֹר, and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14). — [from Pes. 39a, 116b] | על מררי×: כל עשב מר × ×§×¨× ×ž×¨×•×¨. ×•×¦×™×•× ×œ×כול מרור זכר לוימררו ×ת ×—×™×™×”× (שמות × ×™×“): | |
9You shall not eat it rare or boiled in water, except roasted over the fire its head with its legs and with its innards. | ט×ַל־תֹּֽ×כְל֤וּ ×žÖ´×žÖ¶Ö¼Ö¨× Ö¼×•Ö¼Ö™ × Ö¸Ö”× ×•Ö¼×‘Ö¸×©Öµ×֥ל מְבֻשָּ×֖ל ×‘Ö·Ö¼×žÖ¸Ö¼Ö‘×™Ö´× ×›Ö´Ö¼Ö£×™ ×Ö´×־צְלִי־×ÖµÖ”×©× ×¨Ö¹×ש×֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ: | |
You shall not eat it rare: Heb. × Ö¸× Something not roasted sufficiently is called × Ö¸× in Arabic. | ×ל ת×כלו ×ž×ž× ×• × ×: ש××™× ×• צלוי כל צורכו קור×ו × × ×‘×œ×©×•×Ÿ ערבי: | |
or boiled: All this is included in the prohibition of You shall not eat it. — [from Pes. 41b] | ובשל מבשל: כל ×–×” ב×זהרת ×ל ת×כלו: | |
in water: How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵ×ל מְבֻשָ×ל, [meaning boiled] in any manner. — [from Pes. 41a] | במי×: ×ž× ×™×Ÿ לש×ר משקין, תלמוד לומר ובשל מבושל מכל מקו×: | |
except roasted over the fire: Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.” -[from Pes. 41b] | ×›×™ ×× ×¦×œ×™ ×ש: למעלה גזר עליו במצות עשה וכ×ן הוסיף עליו ×œ× ×ª×¢×©×” ×ל ת×כלו ×ž×ž× ×• ×›×™ ×× ×¦×œ×™ ×ש: | |
its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְ×ֹתָ×) ” (Exod. 6:26), [which is] like בְּצִבְ×ֹתָ×, as they are, this too means [they should roast the animal] as it is, all its flesh complete. | ר×שו על כרעיו: צולהו כולו ×›×חד ×¢× ×¨×שו ×•×¢× ×›×¨×¢×™×• ×•×¢× ×§×¨×‘×•, ×•×‘× ×™ מעיו × ×•×ª×Ÿ לתוכו ×חר הדחתן. ולשון על כרעיו ועל קרבו כלשון (שמות ו כו) על צב×ות×, כמו בצב×ות×, כמות שהן, ××£ ×–×” כמות שהו×, כל בשרו משל×: | |
10And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire. | יוְלֹֽ×־תוֹתִ֥ירוּ ×žÖ´×žÖ¶Ö¼Ö–× Ö¼×•Ö¼ עַד־בֹּ֑קֶר ×•Ö°×”Ö·× Ö¹Ö¼×ªÖ¸Ö¥×¨ ×žÖ´×žÖ¶Ö¼Ö›× Ö¼×•Ö¼ עַד־בֹּ֖קֶר בָּ×ÖµÖ¥×©× ×ªÖ´Ö¼×©Ö°×‚×¨Ö¹Ö½×¤×•Ö¼: | |
and whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b] | ×•×”× ×ª×¨ ×ž×ž× ×• עד בקר: מה תלמוד לומר עד בקר ×¤×¢× ×©× ×™×”, ליתן בקר על בקר, שהבקר משמעו משעת ×”× ×¥ החמה, ×•×‘× ×”×›×ª×•×‘ ×œ×”×§×“×™× ×©×סור ב×כילה מעלות השחר, זהו לפי משמעו. ועוד מדרש ×חר למד ש××™× ×• × ×©×¨×£ ×‘×™×•× ×˜×•×‘ ××œ× ×ž×ž×—×¨×ª. וכך ×ª×“×¨×©× ×• ×•×”× ×•×ª×¨ ×ž×ž× ×• בבקר ר×שון עד בקר ×©× ×™ תעמוד ×•×ª×©×¨×¤× ×•: | |
11And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord. | ×™×וְכָ֘כָה֘ תֹּֽ×כְל֣וּ ×ֹתוֹ֒ ×žÖ¸×ªÖ°× Öµ×™×›Ö¶Ö£× ×—Ö²×’Ö»×¨Ö´Ö”×™× × Ö·Ö½×¢Ö²×œÖµ×™×›Ö¶×Ö™ ×‘Ö°Ö¼×¨Ö·×’Ö°×œÖµ×™×›Ö¶Ö”× ×•Ö¼×žÖ·×§Ö¶Ö¼×œÖ°×›Ö¶Ö–× ×‘Ö°Ö¼×™Ö¶×“Ö°×›Ö¶Ö‘× ×•Ö·Ö½×Ö²×›Ö·×œÖ°×ªÖ¶Ö¼Ö¤× ×ֹתוֹ֙ בְּחִפָּז֔וֹן פֶּ֥סַח ×”Ö–×•Ö¼× ×œÖ·×™×”Ö¹×•Ö¸Ö½×”: | |
your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta] | ×ž×ª× ×™×›× ×—×’×¨×™×: ×ž×–×•×ž× ×™× ×œ×“×¨×š: | |
in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (× Ö¶×—Ö°×¤Ö¸×–) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָ×) (II Kings 7:15). — [from Onkelos] | בחפזון: לשון בהלה ומהירות, כמו (שמו×ל ×' ×›×’ כו) ויהי דוד × ×—×¤×– ללכת, (×ž×œ×›×™× ×‘' ×– טו) ×שר השליכו ××¨× ×‘×—×¤×–×: | |
it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse] | פסח ×”×•× ×œ×”': הקרבן קרוי פסח על ×©× ×”×“×œ×•×’ והפסיחה שהקב"×” ×”×™×” מדלג בתי ישר×ל מבין בתי ×ž×¦×¨×™× ×•×§×•×¤×¥ ממצרי למצרי, וישר×ל ×מצעי × ×ž×œ×˜, ו××ª× ×¢×©×• כל עבודותיו ×œ×©× ×©×ž×™×. דבר ×חר דרך דילוג וקפיצה, זכר לשמו שקרוי פסח ×•×’× ×¤×©×§"× [פסח] לשון פסיעה: | |
12I will pass through the land of Egypt on this night, and I will smite every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt will I wreak judgments I, the Lord. | יבוְעָֽבַרְתִּ֣י בְ×ֶֽרֶץ־מִצְרַ֘יִ×Ö˜ בַּלַּ֣יְלָה ×”Ö·×–Ö¶Ö¼×”Ö’ וְהִכֵּיתִ֤י כָל־בְּכוֹר֙ בְּ×ֶ֣רֶץ ×žÖ´×¦Ö°×¨Ö·Ö”×™Ö´× ×žÖµÖ½×Ö¸×“Ö¸Ö–× ×•Ö°×¢Ö·×“Ö¾×‘Ö°Ö¼×”Öµ×žÖ¸Ö‘×” וּבְכָל־×ֱלֹהֵ֥י ×žÖ´×¦Ö°×¨Ö·Ö›×™Ö´× ×ֶֽעֱשֶׂ֥ה שְ××¤Ö¸×˜Ö´Ö–×™× ×Ö²× Ö´Ö¥×™ יְהֹוָֽה: | |
I will pass: like a king who passes from place to place, and with one passing and in one moment they are all smitten. — [from Mechilta] | ועברתי: כמלך העובר ×ž×ž×§×•× ×œ×ž×§×•×, ובהעברה ×חת וברגע ×חד כולן לוקין: | |
every firstborn in the land of Egypt: Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10). — [from Mechilta] | כל בכור ב×רץ מצרי×: ××£ בכורות ××—×¨×™× ×•×”× ×‘×ž×¦×¨×™×, ×•×ž× ×™×Ÿ ××£ בכורי ×ž×¦×¨×™× ×©×‘×ž×§×•×ž×•×ª ×חרי×, תלמוד לומר (×ª×”×œ×™× ×§×œ×• ×™) למכה ×ž×¦×¨×™× ×‘×‘×›×•×¨×™×”×: | |
both man and beast: [I.e., first man and then beast.] He who started to sin first from him the retribution starts. — [from Mechilta] | מ××“× ×•×¢×“ בהמה: מי שהתחיל בעבירה ×ž×ž× ×• מתחלת ×”×¤×•×¨×¢× ×•×ª: | |
and upon all the gods of Egypt-: The one made of wood will rot, and the one made of metal will melt and flow to the ground. — [from Mechilta] | ובכל ×להי מצרי×: של ×¢×¥ × ×¨×§×‘×ª, ושל מתכת × ×ž×¡×ª ×•× ×ª×›×ª ל×רץ: | |
will I wreak judgments-I The Lord: I by Myself and not through a messenger. — [from Passover Haggadah] | ×עשה ×©×¤×˜×™× ×× ×™ ×”': ×× ×™ בעצמי ×•×œ× ×¢×œ ידי שליח: | |
13And the blood will be for you for a sign upon the houses where you will be, and I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt. | יגוְהָיָה֩ ×”Ö·×“Ö¸Ö¼Ö¨× ×œÖ¸×›Ö¶Öœ× ×œÖ°×ֹ֗ת עַ֤ל הַבָּתִּי×Ö™ ×ֲשֶ×֣ר ×Ö·×ªÖ¶Ö¼Ö£× ×©Ö¸×Ö”× ×•Ö°×¨Ö¸×ִ֨יתִי֙ ×Ö¶×ªÖ¾×”Ö·×“Ö¸Ö¼Ö”× ×•Ö¼×¤Ö¸Ö½×¡Ö·×—Ö°×ªÖ´Ö¼Ö–×™ ×¢Ö²×œÖµ×›Ö¶Ö‘× ×•Ö°×œÖ¹×־יִֽהְיֶ֨ה ×‘Ö¸×›Ö¶Ö¥× × Ö¶Ö¨×’Ö¶×£Ö™ לְמַשְ×חִ֔ית בְּהַכֹּתִ֖י בְּ×ֶ֥רֶץ מִצְרָֽיִ×: | |
And the blood will be for you for a sign: [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside. — [from Mechilta 11] | והיה ×”×“× ×œ×›× ×œ×ת: ×œ×›× ×œ×ות ×•×œ× ×œ××—×¨×™× ×œ×ות מכ×ן ×©×œ× × ×ª× ×• ×”×“× ××œ× ×ž×‘×¤× ×™×: | |
and I will see the blood: [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.” -[from Mechilta] | ור×יתי ×ת הד×: הכל גלוי ×œ×¤× ×™×•, ××œ× ×מר הקב"×” × ×•×ª×Ÿ ×× ×™ ×ת ×¢×™× ×™ לר×ות ש××ª× ×¢×¡×•×§×™× ×‘×ž×¦×•×ª×™ ופוסח ×× ×™ עליכ×: | |
and skip over: Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פֹּסְחִי×) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִי×) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain. — [from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos. | ופסחתי: וחמלתי, ודומה לו (ישעיהו ×œ× ×”) פסוח והמליט. ו×× ×™ ×ומר כל פסיחה לשון דלוג וקפיצה. ופסחתי מדלג ×”×™×” מבתי ישר×ל לבתי מצרי×, שהיו ×©×¨×•×™× ×–×” בתוך ×–×”, וכן (×ž×œ×›×™× ×' ×™×— ×›×) ×¤×•×¡×—×™× ×¢×œ שתי הסעיפי×, וכן כל ×”×¤×¡×—×™× ×”×•×œ×›×™× ×›×§×•×¤×¦×™×, וכן (ישעיהו ×œ× ×”) פסוח והמליט, מדלגו וממלטו מבין המומתי×: | |
and there will be no plague to destroy [you]: But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.” -[from Mechilta] | ×•×œ× ×™×”×™×” ×‘×›× × ×’×£: ×בל הווה ×”×•× ×‘×ž×¦×¨×™× ×”×¨×™ שהיה מצרי בביתו של ישר×ל, יכול ימלט, תלמוד לומר ×•×œ× ×™×”×™×” ×‘×›× × ×’×£, ×בל הווה במצרי שבבתיכ×, הרי שהיה ישר×ל בביתו של מצרי, שומע ×× ×™ ילקה כמותו, תלמוד לומר ×•×œ× ×™×”×™×” ×‘×›× × ×’×£: | |
14And this day shall be for you as a memorial, and you shall celebrate it as a festival for the Lord; throughout your generations, you shall celebrate it as an everlasting statute. | ידוְהָיָה֩ ×”Ö·×™Ö¼Ö¨×•Ö¹× ×”Ö·×–Ö¶Ö¼Ö¤×” לָכֶ×Ö™ לְזִכָּר֔וֹן ×•Ö°×—Ö·×’Ö¹Ö¼×ªÖ¶Ö¥× ×ֹת֖וֹ ×—Ö·Ö£×’ לַֽיהֹוָ֑ה ×œÖ°×“Ö¹×¨Ö¹Ö£×ªÖµ×™×›Ö¶Ö”× ×—Ö»×§Ö·Ö¼Ö¥×ª ×¢×•Ö¹×œÖ¸Ö–× ×ªÖ°Ö¼×—Ö¸×’Ö»Ö¼Ö½×”×•Ö¼: | |
as a memorial: for generations. | לזכרון: לדורות: | |
and you shall celebrate it: The day that is a memorial for you-you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13: 3). we learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out. | ×•×—×’×ª× ×תו: ×™×•× ×©×”×•× ×œ×š לזכרון ×תה חוגגו. ועדיין ×œ× ×©×ž×¢× ×• ××™ זהו ×™×•× ×”×–×›×¨×•×Ÿ, תלמוד לומר (שמות ×™×’ ×’) זכור ×ת ×”×™×•× ×”×–×” ×שר יצ×ת×, ×œ×ž×“× ×• ×©×™×•× ×”×™×¦×™××” ×”×•× ×™×•× ×©×œ זכרון. ו××™×–×” ×™×•× ×™×¦×ו, תלמוד לומר (במדבר לג ×’) ממחרת הפסח יצ×ו, הוי ×ומר ×™×•× ×—×ž×™×©×” עשר ×‘× ×™×¡×Ÿ ×”×•× ×©×œ ×™×•× ×˜×•×‘, שהרי ליל חמישה עשר ×כלו ×ת הפסח ולבקר יצ×ו: | |
throughout your generations: I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.” -[from Mechilta] | לדרתיכ×: שומע ×× ×™ מיעוט דורות ×©× ×™×, תלמוד לומר חקת ×¢×•×œ× ×ª×—×’×•×”×•: | |
15For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel. | טושִ×בְעַ֤ת יָמִי×Ö™ מַצּ֣וֹת תֹּ×כֵ֔לוּ ×ַ֚ךְ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö¸Ö½×¨Ö´×ש×֔וֹן תַּשְ×בִּ֥יתוּ שְּׂ×ֹ֖ר ×žÖ´×‘Ö¸Ö¼Ö½×ªÖµÖ¼×™×›Ö¶Ö‘× ×›Ö´Ö¼Ö£×™ | כָּל־×ֹכֵ֣ל חָמֵ֗ץ ×•Ö°× Ö´×›Ö°×¨Ö°×ªÖ¸Öž×” ×”Ö·× Ö¶Ö¼Ö¤×¤Ö¶×©× ×”Ö·×”Ö´×•×Ö™ מִיִּשְׂרָ×ֵ֔ל ×žÖ´×™Ö¼Ö¥×•Ö¹× ×”Ö¸Ö½×¨Ö´×שֹ×֖ן ×¢Ö·×“Ö¾×™Ö¥×•Ö¹× ×”Ö·×©Ö°Ö¼×בִעִֽי: | |
For seven days: Heb. שִ×בְעַתיָמִי×, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.] | שבעת ימי×: ×©×˜×™×™× "× ×©×œ ×™×ž×™× [קבוצה של שבעה ×™×ž×™× ×¨×¦×•×¤×™×]: | |
For seven days you shall eat unleavened cakes-: But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation. — [from Mechilta] | שבעת ×™×ž×™× ×ž×¦×•×ª ת×כלו: ×•×‘×ž×§×•× ×חר ×”×•× ×ומר (×“×‘×¨×™× ×˜×– ×—) ששת ×™×ž×™× ×ª×כל מצות, למד על שביעי של פסח ש××™× ×• חובה ל×כול מצה, ובלבד ×©×œ× ×™×כל חמץ. ×ž× ×™×Ÿ ××£ ששה רשות תלמוד לומר ששת ימי×. זו מדה בתורה, דבר שהיה בכלל ×•×™×¦× ×ž×Ÿ הכלל ללמד, ×œ× ×œ×œ×ž×“ על עצמו בלבד יצ×, ××œ× ×œ×œ×ž×“ על הכלל כולו יצ×, מה שביעי רשות ××£ ששה רשות, יכול ××£ לילה הר×שון רשות, תלמוד לומר (להלן פסוק ×™×—) בערב ת×כלו מצות, הכתוב קבעו חובה: | |
but on the preceding day you shall clear away all leaven: Heb. ×‘Ö·Ö¼×™×•Ö¹× ×”Ö¸×¨Ö´×ש×וֹן. On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִ×ש×וֹן, e.g., הִרִ×ש×וֹן ×Ö¸×“Ö¸× ×šÖ°×ªÖ´Ö¼×•Ö¸×œÖµ×“, “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists. — [from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression ×‘Ö·Ö¼×™×•Ö¹× ×”Ö¸×¨Ö´×ש×וֹן must refer to the day preceding the festival.] | ×ך ×‘×™×•× ×”×¨×שון תשביתו ש×ר: מערב ×™×•× ×˜×•×‘, וקרוי ר×שון לפי ×©×”×•× ×œ×¤× ×™ השבעה, ×•×ž×¦×™× ×• ×ž×•×§×“× ×§×¨×•×™ ר×שון, כמו (×יוב טו ×–) הר×שון ××“× ×ª×•×œ×“, ×”×œ×¤× ×™ ××“× × ×•×œ×“×ª, ×ו ××™× ×• ××œ× ×¨×שון של שבעה, תלמוד לומר (שמות לד ×›×”) ×œ× ×ª×©×—×˜ על חמץ, ×œ× ×ª×©×—×˜ הפסח ועדיין חמץ קיי×: | |
that soul: When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion. — [from Mechilta, Kid. 43a] | ×”× ×¤×© ההו×: ×›×©×”×™× ×‘× ×¤×©×” ובדעתה, פרט ל×× ×•×¡: | |
from Israel: I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain. — [from Mechilta] | מישר×ל: שומע ×× ×™ תכרת מישר×ל ותלך לה ×œ×¢× ×חר, תלמוד לומר ×‘×ž×§×•× ×חר (×•×™×§×¨× ×›×‘ ×’) ×ž×œ×¤× ×™, בכל ×ž×§×•× ×©×”×•× ×¨×©×•×ª×™: | |
16And on the first day there shall be a holy convocation, and on the seventh day you shall have a holy convocation; no work may be performed on them, but what is eaten by any soul that alone may be performed for you. | ×˜×–×•Ö¼×‘Ö·×™Ö¼Ö¤×•Ö¹× ×”Ö¸Ö½×¨Ö´×ש×וֹן֙ מִקְרָ×Ö¾×§Ö¹Ö”×“Ö¶×©× ×•Ö¼×‘Ö·×™Ö¼×•Ö¹×Ö™ הַשְּ×בִיעִ֔י מִקְרָ×Ö¾×§Ö¹Ö–×“Ö¶×©× ×™Ö´Ö½×”Ö°×™Ö¶Ö£×” ×œÖ¸×›Ö¶Ö‘× ×›Ö¸Ö¼×œÖ¾×žÖ°×œÖ¸×כָה֙ לֹ×־יֵֽעָשֶׂ֣ה ×‘Ö¸×”Ö¶Ö”× ×ַ֚ךְ ×ֲשֶ×֣ר ×™ÖµÖ½×ָכֵ֣ל ×œÖ°×›Ö¸×œÖ¾× Ö¶Ö”×¤Ö¶×©× ×”Ö¥×•Ö¼× ×œÖ°×‘Ö·×“Ö¼Ö–×•Ö¹ יֵֽעָשֶׂ֥ה לָכֶֽ×: | |
a holy convocation: Heb. ×žÖ´×§Ö°×¨Ö¸× ×žÖ´×§Ö°×¨Ö¸× ×§Ö¹×“Ö¶×©× is a noun. Call it [the day] holy with regard to eating, drinking, and clothing. — [from Mechilta] | ×ž×§×¨× ×§×“×©: ×ž×§×¨× ×©× ×“×‘×¨, ×§×¨× ×ותו קדש ל×כילה ושתייה וכסות: | |
no work may be performed on them: even through others. — [from Mechilta] | ×œ× ×™×¢×©×” בה×: ×פילו על ידי ×חרי×: | |
that alone: [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking]. — [from Beitzah 28b] | ×”×•× ×œ×‘×“×•: ×”×•× ×•×œ× ×ž×›×©×™×¨×™×• ש×פשר לעשותן מערב ×™×•× ×˜×•×‘: | |
by any soul: Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.” -[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction. — [from Mechilta]. | לכל × ×¤×©: ×פילו לבהמה יכול ××£ ×œ× ×›×¨×™×, תלמוד לומר לכ×: | |
17And you shall watch over the unleavened cakes, for on this very day I have taken your legions out of the land of Egypt, and you shall observe this day throughout your generations, [as] an everlasting statute. | יזוּשְ×מַרְתֶּ×Ö˜ ×ֶת־הַמַּצּוֹת֒ ×›Ö´Ö¼Ö—×™ בְּעֶ֨צֶ×Ö™ ×”Ö·×™Ö¼Ö£×•Ö¹× ×”Ö·×–Ö¶Ö¼Ö”×” הוֹצֵ֥×תִי ×ֶת־צִבְ×Ö½×•Ö¹×ªÖµ×™×›Ö¶Ö–× ×žÖµ×ֶ֣רֶץ ×žÖ´×¦Ö°×¨Ö¸Ö‘×™Ö´× ×•Ö¼×©Ö°××žÖ·×¨Ö°×ªÖ¶Ö¼Öž× ×Ö¶×ªÖ¾×”Ö·×™Ö¼Ö¥×•Ö¹× ×”Ö·×–Ö¶Ö¼Ö›×” ×œÖ°×“Ö¹×¨Ö¹Ö½×ªÖµ×™×›Ö¶Ö–× ×—Ö»×§Ö·Ö¼Ö¥×ª עוֹלָֽ×: | |
And you shall watch over the unleavened cakes: that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, ×ֶת-הַמַצּוֹת, the unleavened cakes, ×ֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately. — [from Mechilta] | ×•×©×ž×¨×ª× ×ת המצות: ×©×œ× ×™×‘×ו לידי חמוץ מכ×ן ×מרו תפח, תלטוש ×‘×¦×•× ×Ÿ. רבי ×™×שיה ×ומר ×ל תהי ×§×•×¨× ×ת המצות ××œ× ×ת המצוות, כדרך ש×ין מחמיצין ×ת המצה כך ×ין מחמיצין ×ת המצווה ××œ× ×× ×‘××” לידך עשה ×ותה מיד: | |
and you shall observe this day: from [performing] work. | ×•×©×ž×¨×ª× ×ת ×”×™×•× ×”×–×”: ממל××›×”: | |
throughout your generations, [as] an everlasting statute: Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus]. | ×œ×“×¨×ª×™×›× ×—×§×ª עול×: לפי ×©×œ× × ×מר דורות וחקת ×¢×•×œ× ×¢×œ המל××›×” ××œ× ×¢×œ ×”×—×’×™×’×”, לכך חזר ×•×©× ×ו ×›×ן, ×©×œ× ×ª×מר ×זהרת (לעיל טז) כל מל××›×” ×œ× ×™×¢×©×”, ×œ× ×œ×“×•×¨×•×ª × ×מרה, ××œ× ×œ×ותו הדור: | |
18In the first [month], on the fourteenth day of the month in the evening, you shall eat unleavened cakes, until the twenty first day of the month in the evening. | יחבָּֽרִ×שֹ×֡ן בְּ×ַרְבָּעָה֩ עָשָׂ֨ר ×™Ö¤×•Ö¹× ×œÖ·×—Ö¹Ö¨×“Ö¶×©×Ö™ בָּעֶ֔רֶב תֹּֽ×כְל֖וּ מַצֹּ֑ת ×¢Ö·Ö ×“ ×™Ö£×•Ö¹× ×”Ö¸Ö½×ֶחָ֧ד ×•Ö°×¢Ö¶×©Ö°×‚×¨Ö´Ö›×™× ×œÖ·×—Ö¹Ö–×“Ö¶×©× ×‘Ö¸Ö¼×¢Ö¸Ö½×¨Ö¶×‘: | |
until the twenty-first day: Why was this stated? Was it not already stated: “Seven days” ? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.” -[from Mechilta] | עד ×™×•× ×”×חד ועשרי×: למה × ×מר, ×•×”×œ× ×›×‘×¨ × ×מר (לעיל טו) שבעת ימי×, לפי ×©× ×מר ימי×, לילות ×ž× ×™×Ÿ, תלמוד לומר עד ×™×•× ×”×חד ×•×¢×©×¨×™× ×•×’×•': | |
19For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land. | יטשִ×בְעַ֣ת ×™Ö¸×žÖ´Ö”×™× ×©Ö°×‚×ֹ֕ר ×œÖ¹Ö¥× ×™Ö´×žÖ¸Ö¼×¦ÖµÖ–× ×‘Ö°Ö¼×‘Ö¸Ö½×ªÖµÖ¼×™×›Ö¶Ö‘× ×›Ö´Ö¼Ö£×™ | כָּל־×ֹכֵ֣ל מַחְמֶ֗צֶת ×•Ö°× Ö´×›Ö°×¨Ö°×ªÖ¸Öž×” ×”Ö·× Ö¶Ö¼Ö¤×¤Ö¶×©× ×”Ö·×”Ö´×•×Ö™ מֵֽעֲדַ֣ת יִשְׂרָ×ֵ֔ל בַּגֵּ֖ר וּבְ×ֶזְרַ֥ח ×”Ö¸×ָֽרֶץ: | |
shall not be found in your houses: How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses” ? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility. — [from Mechilta] | ×œ× ×™×ž×¦× ×‘×‘×ª×™×›×: ×ž× ×™×Ÿ לגבולין, תלמוד לומר (להלן ×™×’ ×–) בכל גבולך. מה תלמוד לומר בבתיכ×, מה ביתך ברשותך ××£ גבולך שברשותך, ×™×¦× ×—×ž×¦×• של × ×›×¨×™ ×©×”×•× ×צל ישר×ל ×•×œ× ×§×‘×œ עליו ×חריות: | |
for whoever eats leavening: [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated. — [from Mechilta, Beitzah 7b] | ×›×™ כל ×כל מחמצת: ×œ×¢× ×•×© כרת על הש×ור, ×•×”×œ× ×›×‘×¨ ×¢× ×© על החמץ, ××œ× ×©×œ× ×ª×מר חמץ שר×וי ל×כילה ×¢× ×© עליו ש×ור ש××™× ×• ר×וי ל×כילה ×œ× ×™×¢× ×© עליו. ו×× ×¢× ×© על הש×ור ×•×œ× ×¢× ×© על החמץ, הייתי ×ומר ש×ור ×©×”×•× ×ž×—×ž×¥ ××—×¨×™× ×¢× ×© עליו, חמץ ש××™× ×• מחמץ ××—×¨×™× ×œ× ×™×¢× ×© עליו, לכך × ×מרו ×©× ×™×”×: | |
both among the strangers and the native born of the land: Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock]. — [from Mechilta] | בגר וב×זרח ×”×רץ: לפי ×©×”× ×¡ × ×¢×©×” לישר×ל, הוצרך לרבות ×ת הגרי×: | |
20You shall not eat any leavening; throughout all your dwellings you shall eat unleavened cakes." | ככָּל־מַחְמֶ֖צֶת ×œÖ¹Ö£× ×ªÖ¹×כֵ֑לוּ בְּכֹל֙ מֽוֹשְ××‘Ö¹Ö£×ªÖµ×™×›Ö¶Ö”× ×ªÖ¹Ö¼Ö½×כְל֖וּ מַצּֽוֹת: | |
You shall not eat… leavening: [This is] a warning against eating leavening. | מחמצת ×œ× ×ª×כלו: ×זהרה על ×כילת ש×ור: | |
any leavening: This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods]. — [from Mechilta] | כל מחמצת: ×œ×”×‘×™× ×ת תערובתו: | |
throughout all your dwellings you shall eat unleavened cakes: This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta] | בכל ×ž×•×©×‘×ª×™×›× ×ª×כלו מצות: ×–×” ×‘× ×œ×œ×ž×“ ×©×ª×”× ×¨×ויה לי×כל בכל מושבותיכ×, פרט למעשר ×©× ×™ וחלות תודה: |
Haftarah
Ezekiel Chapter 45
18So says the Lord God: In the first month, on the first of the month, you shall take a young bull without blemish, and you shall purify the sanctuary. | ×™×—×›Ö¹Ö¼Ö½×”Ö¾×ָמַר֘ ×Ö²×“Ö¹× Ö¸Ö£×™ יֱהֹוִה֒ בָּֽרִ×ש×וֹן֙ בְּ×ֶחָ֣ד ×œÖ·×—Ö¹Ö”×“Ö¶×©× ×ªÖ´Ö¼×§Ö·Ö¼Ö¥×— פַּר־בֶּן־בָּקָ֖ר ×ªÖ¸Ö¼×žÖ´Ö‘×™× ×•Ö°×—Ö´×˜ÖµÖ¼×תָ֖ ×ֶת־הַמִּקְדָּֽש×: | |
So says the Lord God: In the first month, on the first of the month, you shall take a young bull [and] without blemish: This is the bull of investiture mentioned at the beginning of this section (43:18 27), and he teaches [us] here that the investiture should be on the first of Nissan. | ||
and you shall purify: [as translated,] and you shall purify. | ||
19And the priest shall take of the blood of the sin-offering and put it on the doorpost of the House, and on the four corners of the ledge of the altar and on the doorpost of the gate of the Inner Court. | יטוְלָקַ֨ח הַכֹּהֵ֜ן ×žÖ´×“Ö·Ö¼Ö£× ×”Ö·Ö½×—Ö·×˜Ö¸Ö¼Ö—×ת ×•Ö°× Ö¸×ªÖ·×ŸÖ™ ×ֶל־מְזוּזַ֣ת הַבַּ֔יִת וְ×ֶל־×ַרְבַּ֛ע ×¤Ö´Ö¼× Ö¼Ö¥×•Ö¹×ª הָֽעֲזָרָ֖ה לַמִּזְבֵּ֑חַ וְעַ֨ל־מְזוּזַ֔ת שַ×֖עַר הֶֽחָצֵ֥ר ×”Ö·×¤Ö°Ö¼× Ö´×™×žÖ´Ö½×™×ª: | |
20And so shall you do on seven [days] in the month, because of mistaken and simple-minded men, and expiate the House. | כוְכֵ֚ן תַּֽעֲשֶׂה֙ בְּשִ×בְעָ֣ה ×‘Ö·×—Ö¹Ö”×“Ö¶×©× ×žÖµ×Ö´Ö¥×™×©× ×©Ö¹××’Ö¶Ö–×” וּמִפֶּ֑תִי ×•Ö°×›Ö´×¤Ö·Ö¼×¨Ö°×ªÖ¶Ö¼Ö–× ×ֶת־הַבָּֽיִת: | |
And so shall you do on seven [days] in the month: It may be said that [this means]: And so shall you do all seven, and so too he says above (43:26): “For seven days they shall effect atonement for the altar.” But our Rabbis explained it in Menahoth (45a) in the following manner: And so shall you make [as a sacrifice] a bull that is not to be eaten in [the event of] “seven” tribes who “interpreted the Torah in a new way (שֶּ×חְדֹּשּ×וּ) ” and whose tribunal issued a decision that fat is permissible, and seven tribes, (which are the majority of the nation), who acted on their word. They must bring a bull for communal error. | ||
because of mistaken and simple- minded men: This is a transposed verse: And you shall expiate the House from mistaken and simple-minded men. After the seven days of investiture, whenceforth the altar will be dedicated, they shall bring their sin-offerings and their guilt-offerings, and they will attain atonement, for at the time that Israel attains atonement, the House attains atonement. | ||
21In the first, on the fourteenth day of the month, shall you have the Passover, a festival of seven days; unleavened bread shall be eaten. | ×›××‘Ö¸Ö¼Ö½Ö ×¨Ö´×ש×וֹן בְּ×ַרְבָּעָ֨ה עָשָׂ֥ר יוֹ×Ö™ ×œÖ·×—Ö¹Ö”×“Ö¶×©× ×™Ö´Ö½×”Ö°×™Ö¶Ö¥×” ×œÖ¸×›Ö¶Ö–× ×”Ö·×¤Ö¸Ö¼Ö‘×¡Ö·×— ×—Ö¸Ö•×’ שְ×בֻע֣וֹת ×™Ö¸×žÖ´Ö”×™× ×žÖ·×¦Ö¼Ö–×•Ö¹×ª ×™ÖµÖ½×ָכֵֽל: | |
seven days: [Lit. weeks of days,] because they commence from it to count seven weeks. | ||
unleavened bread shall be eaten: and unleavened bread shall be eaten on that festival. | ||
22And the prince shall make on that day for himself and for all the people of Israel a bull for a sin-offering. | כבוְעָשָׂ֚ה ×”Ö·× Ö¸Ö¼×©Ö´×‚×™×Ö™ ×‘Ö·Ö¼×™Ö¼Ö£×•Ö¹× ×”Ö·×”Ö”×•Ö¼× ×‘Ö·Ö¼Ö½×¢Ö²×“Ö•×•Ö¹ וּבְעַ֖ד ×›Ö¸Ö¼×œÖ¾×¢Ö·Ö£× ×”Ö¸×ָ֑רֶץ פַּ֖ר חַטָּֽ×ת: | |
And the prince shall make on that day, etc.: Our Rabbis (Hag. 13a) said that they sought to suppress the Book of Ezekiel for his words contradicted the words of the Torah. Indeed, Hananiah the son of Hezekiah the son of Gurion is remembered for good, for he sat in his attic and expounded on it. But because of our iniquities, what he expounded on these sacrifices why a bull is brought on the fourteenth day of Nissan has been lost to us. I say that perhaps he is dealing with the fourteenth of Nissan of the first Passover in which the fully erected House will be dedicated, and this bull will be brought in lieu of the calf born of cattle that Aaron offered up on the eighth of investiture (Lev. 9:2). [Scripture] tells us that if he will not have offered it up on the eighth day of investiture, he should offer it up on the fourteenth of Nissan in order that he should be initiated for the service before the Festival, for it is incumbent upon him [to bring] the sacrifices and the burnt offering of the appointed time, as is stated above (v. 17): “And the burnt offerings and the meal-offerings and the libations on the festivals… shall devolve on the prince, etc.” | ||
23On the seven days of the Festival he shall make a burnt-offering to the Lord, seven bulls and seven rams without blemish daily for seven days, and a sin offering, a he-goat daily. | כגוְשִ×בְעַ֨ת יְמֵֽי־הֶחָ֜ג יַֽעֲשֶׂ֧ה עוֹלָ֣ה לַֽיהֹוָ֗ה שִ×בְעַ֣ת ×¤Ö¸Ö¼Ö ×¨Ö´×™× ×•Ö°×©Ö´×בְעַ֨ת ×Öµ×™×œÖ´Öš×™× ×ªÖ°Ö¼×žÖ´×™×žÖ´×Ö™ ×œÖ·×™Ö¼Ö”×•Ö¹× ×©Ö´×בְעַ֖ת ×”Ö·×™Ö¸Ö¼×žÖ´Ö‘×™× ×•Ö°×—Ö·×˜Ö¸Ö¼Ö•×ת שְׂעִ֥יר ×¢Ö´×–Ö´Ö¼Ö–×™× ×œÖ·×™Ö¼Ö½×•Ö¹×: | |
seven bulls and seven rams without blemish daily: But the Torah states (Num. 28: 19): “two young bulls, one ram.” We can explain this verse only as meaning seven bulls and seven rams for the seven days, a bull daily and a ram daily, and it comes to teach us that the bulls do not render each other invalid and the rams do not render each other invalid. [I.e., if one bull is missing, the other one may be brought.] So we learned in Menahoth (45a); however, they did not bring proof from this verse but from the verse below (46:6): “But on the New Moon: a young bull from those without blemish, and six lambs and a ram.” But perhaps this too comes to teach the same thing, and this is its meaning: seven bulls and seven rams daily. By adding the sacrifices of each day on its day, they add up to seven bulls for the seven days. | ||
and a sin-offering, a he-goat daily: the he-goats of the pilgrimage festivals. | ||
24And a meal-offering, he shall make an ephah for a bull and an ephah for a ram, and for each ephah one hin of oil. | ×›×“×•Ö¼×žÖ´× Ö°×—Ö¸Ö—×” ×ֵיפָ֥ה לַפָּ֛ר וְ×ֵיפָ֥ה לָ×ַ֖יִל יַֽעֲשֶׂ֑ה וְשֶ×֖מֶן הִ֥ין לָֽ×ֵיפָֽה: | |
And a meal-offering… an ephah for a bull: the meal-offering of the libations, an “ephah” for a bull. Now I do not know what this means, for the Torah stated (28:20): “three tenths for the bull.” It is possible that it means an “ephah” of flour from which we extract a tenth of fine flour from a “se’ah” , for the “ephah” is three “se’ahs” . | ||
and an ephah for a ram: This too is flour from which we extract two tenths of fine flour sifted thoroughly, as we learned (Men. 6:6): The two loaves were two tenths from three “se’ahs” . [The requirement of] an “ephah” for the bull teaches that if he did not find fine sifted flour that yielded that much, he may bring from [flour that yields] a tenth to a “se’ah” . | ||
and for each ephah one hin of oil: I do not know why. We may say that it does not mean that he must sacrifice the entire “hin,” but that there were notches in the “hin” and he would sacrifice oil according to the fine flour, according to the sacrificial laws for a bull according to its requirement and for a ram according to its requirement, according to the notches of the “hin”. | ||
25In the seventh [month] on the fifteenth day of the month on the Festival, he shall do the same for seven days, a similar sin offering, a similar burnt-offering, a similar meal-offering and similar oil. | כהבַּשְּ×בִיעִ֡י בַּֽחֲמִשָּ××”Ö© עָשָׂ֨ר ×™Öš×•Ö¹× ×œÖ·×—Ö¹Ö™×“Ö¶×©×Ö™ בֶּחָ֔ג יַֽעֲשֶׂ֥ה ×›Ö¸×ֵ֖לֶּה שִ×בְעַ֣ת ×”Ö·×™Ö¸Ö¼×žÖ´Ö‘×™× ×›Ö·Ö¼Ö½×—Ö·×˜Ö¸Ö¼×ת֙ כָּֽעֹלָ֔ה ×•Ö°×›Ö·×žÖ´Ö¼× Ö°×—Ö¸Ö–×” וְכַשָּֽ×מֶן: |
Ezekiel Chapter 46
1So says the Lord God: The gate of the Inner Court that faces toward the east shall remain closed the six working days, but on the Sabbath it shall be opened, and on the New Moon it shall be opened. | ××›Ö¹Ö¼Ö½×”Ö¾×ָמַר֘ ×Ö²×“Ö¹× Ö¸Ö£×™ יֱהֹוִה֒ שַ×֜עַר הֶֽחָצֵ֚ר ×”Ö·×¤Ö°Ö¼× Ö´×™×žÖ´×™×ªÖ™ ×”Ö·×¤Ö¹Ö¼× Ö¶Ö£×” ×§Ö¸×“Ö´Ö”×™× ×™Ö´Ö½×”Ö°×™Ö¶Ö£×” סָג֔וּר שֵ×֖שֶ×ת יְמֵ֣י הַמַּֽעֲשֶׂ֑ה ×•Ö¼×‘Ö°×™Öš×•Ö¹× ×”Ö·×©Ö·Ö¼×בָּת֙ יִפָּתֵ֔חַ ×•Ö¼×‘Ö°×™Ö¥×•Ö¹× ×”Ö·×—Ö¹Ö–×“Ö¶×©× ×™Ö´×¤Ö¸Ö¼×ªÖµÖ½×—Ö·: | |
The gate of the Inner Court that faces toward the east, etc.: Our Rabbis learned in Tractate Middoth (4:2): The gate of the Heichal had two wickets, one in the south and one in the north. Concerning the one in the south it is explained in the post Mosaic Scriptures (above 44:2): “and no man shall come through it… and it shall be closed.” | ||
2And the prince shall enter by way of the vestibule of the gate without, and he shall stand at the doorpost of the gate, and the priests shall offer his burnt-offering and his peace-offering, and he shall prostrate himself at the threshold of the gate, and go out, but the gate shall not be closed until the evening. | ×‘×•Ö¼×‘Ö¸Ö£× ×”Ö·× Ö¸Ö¼×©Ö´×‚Ö¡×™× ×“Ö¶Ö¼×¨Ö¶×šÖ°Ö© ××•Ö¼×œÖ¸Ö¨× ×”Ö·×©Ö·Ö¼×֜עַר מִח֗וּץ וְעָמַד֙ עַל־מְזוּזַ֣ת הַשַּ×֔עַר וְעָשׂ֣וּ ×”Ö·×›Ö¹Ö¼Ö½×”Ö²× Ö´Ö—×™× ×ֶת־עֽוֹלָתוֹ֙ וְ×ֶת־שְ×לָמָ֔יו וְהִֽשְ×תַּֽחֲוָ֛ה עַל־מִפְתַּ֥ן הַשַּ×֖עַר ×•Ö°×™Ö¸×¦Ö¸Ö‘× ×•Ö°×”Ö·×©Ö·Ö¼×֥עַר לֹֽ×־יִסָּגֵ֖ר עַד־הָעָֽרֶב: | |
by way of the vestibule of the gate without: as he states above (40:31): “And its halls were to the Outer Court.” By way of the vestibule of the Gate of the Court, i.e., he shall enter by way of the Eastern Gate, which serves for entry and exit, and come to that wicket. | ||
and he shall stand at the doorpost of the gate: That small gate is the wicket. | ||
his burnt offering and his peace offering: The burnt offering for appearing in the Temple and the peace offering for celebrating the festivals; this verse refers to the festivals. | ||
and he shall stand at the doorposts of the gate: The inner gate; this is the wicket, as the master stated (Taanith 4: 2): “Is it possible for a person’s sacrifice to be offered up when he is not standing over it?” | ||
shall not be closed until the evening: Now why should it not be closed ? | ||
3And the people of the land shall [also] prostrate themselves at the entrance of that gate on the Sabbaths and on the New Moons, before the Lord. | גוְהִֽשְ×תַּֽחֲו֣וּ ×¢Ö·×Ö¾×”Ö¸×ָ֗רֶץ פֶּתַח הַשַּ×֣עַר ×”Ö·×”Ö”×•Ö¼× ×‘Ö·Ö¼×©Ö·Ö¼×בָּת֖וֹת וּבֶֽחֳדָשִ×Ö‘×™× ×œÖ´×¤Ö°× ÖµÖ–×™ יְהֹוָֽה: | |
And the people of the land shall prostrate themselves: all day, and whoever comes, too, and in the evening they shall close it. | ||
4And the burnt- offering which the prince offers to the Lord; On the Sabbath shall be six lambs without blemish and a ram without blemish. | דוְהָ֣עֹלָ֔ה ×ֲשֶ×ר־יַקְרִ֥ב ×”Ö·× Ö¸Ö¼×©Ö´×‚Ö–×™× ×œÖ·Ö½×™×”Ö¹×•Ö¸Ö‘×” ×‘Ö°Ö¼×™Ö£×•Ö¹× ×”Ö·×©Ö·Ö¼×בָּ֗ת שִ×שָּ×֧ה ×›Ö°×‘Ö¸×©Ö´×‚Ö›×™× ×ªÖ°Ö¼×žÖ´×™×žÖ´Ö–× ×•Ö°×ַ֥יִל תָּמִֽי×: | |
On the Sabbath day shall be six lambs: I do not know why, for the Torah said (Num. 28:9): “two lambs,” and “on the Sabbath Day” means either the Sabbath commemorating the Creation or a festival. I, therefore, say that this Sabbath is not the Sabbath commemorating the Creation, but a festival that requires seven lambs and two rams. Scripture comes and teaches you that [the absence of one] does not render the other one invalid, and if he does not find seven, he should bring six, and if he does not find two rams, he should bring one, as our Rabbis expounded regarding the New Moon. | ||
5And as a meal- offering: one ephah for the ram; and for the lambs, a meal-offering as he is able to give, and a hin of oil to an ephah. | ×”×•Ö¼×žÖ´× Ö°×—Ö¸×”Ö™ ×ֵיפָ֣ה לָ×ַ֔יִל ×•Ö°×œÖ·×›Ö°Ö¼×‘Ö¸×©Ö´×‚Ö¥×™× ×žÖ´× Ö°×—Ö¸Ö–×” מַתַּ֣ת יָד֑וֹ וְשֶ×֖מֶן הִ֥ין לָ×ֵיפָֽה: | |
as he is able to give: This teaches that the meal-offerings do not render each other invalid [in each other’s absence]. | ||
6But on the New Moon; a young bull without blemish, and six lambs and a ram, without blemish are they to be. | ×•×•Ö¼×‘Ö°×™Ö£×•Ö¹× ×”Ö·×—Ö¹Ö”×“Ö¶×©× ×¤Ö·Ö¼Ö¥×¨ בֶּן־בָּקָ֖ר ×ªÖ°Ö¼×žÖ´×™×žÖ´Ö‘× ×•Ö°×©Öµ×֧שֶ×ת ×›Ö°Ö¼×‘Ö¸×©Ö´×‚Ö›×™× ×•Ö¸×ַ֖יִל ×ªÖ°Ö¼×žÖ´×™×žÖ´Ö¥× ×™Ö´Ö½×”Ö°×™Ö½×•Ö¼: | |
But on the New Moon: a young bull without blemish: Our Rabbis expounded upon this verse in Menahoth (45a): Why does it say, “a young bull” ? Since it is stated in the Torah (Num. 28:11): “And at the beginnings of your months, etc., two young bulls,” how do you know that if he did not find two, he should bring one? Because it is stated: “a bull.” | ||
and six lambs: Why is it necessary to state this? Since it is said in the Torah, “seven,” how do you know that if he did not find seven, he should bring six? Because it is stated: “and six lambs.” And how do you know [that he should bring] even one? Because the Torah says, “but for the lambs as much as he can afford.” | ||
7And an ephah for the bull and an ephah for the ram he shall bring as a meal-offering, but for the lambs as much as he can afford, and of oil a hin to an ephah. | זוְ×ֵיפָ֨ה לַפָּ֜ר וְ×ֵיפָ֚ה לָ×ַ֙יִל֙ יַֽעֲשֶׂ֣ה ×žÖ´× Ö°×—Ö¸Ö”×” ×•Ö°×œÖ·Ö¨×›Ö°Ö¼×‘Ö¸×©Ö´×‚Ö”×™× ×›Ö·Ö¼Ö½×ֲשֶ×֥ר תַּשִּׂ֖יג יָד֑וֹ וְשֶ×֖מֶן הִ֥ין לָ×ֵיפָֽה: | |
8And whenever the prince goes in, he shall go in by way of the vestibule of the gate, and by the same way shall he go out. | ×—×•Ö¼×‘Ö°×‘Ö–×•Ö¹× ×”Ö·× Ö¸Ö¼×©Ö´×‚Ö‘×™× ×“Ö¶Ö¼Ö£×¨Ö¶×šÖ° ××•Ö¼×œÖ¸Öš× ×”Ö·×©Ö·Ö¼×֙עַר֙ ×™Ö¸×‘Ö”×•Ö¹× ×•Ö¼×‘Ö°×“Ö·×¨Ö°×›Ö¼Ö–×•Ö¹ יֵצֵֽ×: | |
And whenever the prince goes in: on the New Moon and on the Sabbath of Creation, when Israel is not commanded to appear at the Temple, and he comes in to prostrate himself. | ||
he shall go in by way of the vestibule of the gate, and by the same way shall he go out: Through the very same gate he shall go out, and he is not commanded to make the Court a short-cut. But on the festivals, concerning which it is stated (Deut. 16:16): “shall all your males appear,” he is required to make it a short-cut like the rest of the people. That is what is written (verse 10): “goes in among them when they go in, and when they go out, they [the prince and people together] go out.” | ||
9But when the people of the land come before the Lord on the times fixed for meeting, he who enters by way of the north gate to prostrate himself shall go out by way of the south gate, and he that enters by way of the south gate shall go out by way of the north gate; he shall not return by way of the gate whereby he came in, but he shall go out by that which is opposite it. | ×˜×•Ö¼×‘Ö°×‘Ö¨×•Ö¹× ×¢Ö·×Ö¾×”Ö¸×ָ֜רֶץ ×œÖ´×¤Ö°× ÖµÖ£×™ יְהֹוָה֘ בַּמּֽוֹעֲדִי×Ö’ ×”Ö·×‘Ö¸Ö¼Ö¡× ×“Ö¶Ö¼×¨Ö¶Ö©×šÖ°Ö¾×©Ö·×֨עַר צָפ֜וֹן לְהִֽשְ×תַּֽחֲוֹ֗ת יֵצֵ×Ö™ דֶּֽרֶךְ־שַ×֣עַר × Ö¶Ö”×’Ö¶×‘ וְהַבָּ×Ö™ דֶּֽרֶךְ־שַ×֣עַר × Ö¶Ö”×’Ö¶×‘ ×™Öµ×¦ÖµÖ–× ×“Ö¶Ö¼Ö½×¨Ö¶×šÖ°Ö¾×©Ö·×֣עַר ×¦Ö¸×¤Ö‘×•Ö¹× Ö¸×” ×œÖ¹Ö£× ×™Ö¸×©×֗וּב דֶּ֚רֶךְ הַשַּ×֙עַר֙ ×ֲשֶ××¨Ö¾×‘Ö¸Ö¼Ö£× ×‘Ö”×•Ö¹ ×›Ö´Ö¼Ö¥×™ × Ö´×›Ö°×—Ö–×•Ö¹ ×™Öµ×¦ÖµÖ½× (כתיב יֵצֵֽ×ו) : | |
But when the people of the land come, etc., by way of the north gate, etc., but he shall go out by that which is opposite it: It is incumbent upon them to be seen in full view in the Court. | ||
10The prince also [then] enters among them when they go in, and when they go out, they [the prince and the people together] go out. | ×™×•Ö°×”Ö·× Ö¸Ö¼×©Ö´×‚Ö‘×™× ×‘Ö°Ö¼×ª×•Ö¹×›Ö¸Öš× ×‘Ö°Ö¼×‘×•Ö¹×Ö¸×Ö™ ×™Ö¸×‘Ö”×•Ö¹× ×•Ö¼×‘Ö°×¦Öµ××ªÖ¸Ö–× ×™Öµ×¦ÖµÖ½×וּ: | |
The prince: When he enters the Temple Court through the southern wicket of the Heichal to prostrate himself, he too must make the Temple Court a short-cut. He shall enter by way of the northern gate and leave by way of the southern gate with the rest of the people of the land. This is the meaning of “enters in their midst when they go in, and when they go out, they go out” all of them, the prince with the rest of the people. And he shall not enter by way of the eastern gate as he regularly does on the New Moon and on the Sabbath of Creation, for the eastern gate has no gate opposite it in the west. | ||
11And on the Festivals and on the times fixed for meeting, the meal-offering shall consist of an ephah for a bull and an ephah for a ram, but for the lambs a gift which is in accordance with his means, and oil, a hin to an ephah. | ×™××•Ö¼×‘Ö·Ö½×—Ö·×’Ö´Ö¼Ö£×™× ×•Ö¼×‘Ö·×žÖ¼Ö½×•Ö¹×¢Ö²×“Ö´Ö—×™× ×ªÖ´Ö¼×”Ö°×™Ö¶Öš×” ×”Ö·×žÖ´Ö¼× Ö°×—Ö¸×”Ö™ ×ֵיפָ֚ה לַפָּר֙ וְ×ֵיפָ֣ה לָ×ַ֔יִל ×•Ö°×œÖ·×›Ö°Ö¼×‘Ö¸×©Ö´×‚Ö–×™× ×žÖ·×ªÖ·Ö¼Ö£×ª יָד֑וֹ וְשֶ×֖מֶן הִ֥ין לָֽ×ֵיפָֽה: | |
12And when the prince brings a free will-offering, a burnt-offering or a peace- offering as a free will-offering to the Lord, one shall then open for him the gate that faces east, and he shall bring his burnt-offering and his peace-offering as he does on the Sabbath day, and after he has gone out, one shall close the gate. | יבוְכִי־יַֽעֲשֶׂה֩ ×”Ö·× Ö¸Ö¼×©Ö´×‚Ö¨×™× × Ö°×“Ö¸×‘Ö¸Öœ×” עוֹלָ֣ה ×ֽוֹ־שְ×לָמִי×Ö˜ × Ö°×“Ö¸×‘Ö¸Ö£×” לַֽיהֹוָה֒ וּפָ֣תַח ל֗וֹ ×ֶת־הַשַּ×֙עַר֙ ×”Ö·×¤Ö¹Ö¼× Ö¶Ö£×” ×§Ö¸×“Ö´Ö”×™× ×•Ö°×¢Ö¸×©Ö¸×‚Öš×” ×ֶת־עֹֽלָתוֹ֙ וְ×ֶת־שְ×לָמָ֔יו ×›Ö·Ö¼Ö½×ֲשֶ×֥ר יַֽעֲשֶׂ֖ה ×‘Ö°Ö¼×™Ö£×•Ö¹× ×”Ö·×©Ö·Ö¼×בָּ֑ת ×•Ö°×™Ö¸×¦Ö¸Ö›× ×•Ö°×¡Ö¸×’Ö·Ö¥×¨ ×ֶת־הַשַּ×֖עַר ×ַֽחֲרֵ֥י צֵ×תֽוֹ: | |
And when the prince brings a freewill offering: on the six working days. | ||
one shall then open for him the gate, etc.: Not to enter the Heichal through it, but he shall stand there, and the priests shall make his burnt offering and his peace- offering, and he shall prostrate himself and leave, as it is said: “as he would do on the Sabbath day.” Now what is stated regarding the Sabbath day (here)? (Verse 2) “And he shall stand at the doorpost of the gate, and the priests shall offer his burnt offering, etc.” | ||
after he has gone out: He does not say here: “but the gate shall not be closed until the evening,” as he says regarding the Sabbath day. For regarding the Sabbath day it says (verse 3): “And the people of the land shall prostrate themselves at the entrance of that gate.” Therefore, it is left open. But on weekdays it is not customary for them to come to prostrate themselves, for everyone is occupied with work; therefore, “after he has gone out, one shall close the gate.” | ||
13And a lamb of the first year, without blemish shall you bring as a burnt-offering daily to the Lord, every morning shall you bring it. | יגוְכֶ֨בֶשׂ בֶּן־שְ×× Ö¸×ªÖœ×•Ö¹ ×ªÖ¸Ö¼×žÖ´Ö—×™× ×ªÖ·Ö¼Ö½×¢Ö²×©Ö¶×‚Ö¥×” עוֹלָ֛ה ×œÖ·×™Ö¼Ö–×•Ö¹× ×œÖ·Ö½×™×”Ö¹×•Ö¸Ö‘×” בַּבֹּ֥קֶר בַּבֹּ֖קֶר תַּֽעֲשֶׂ֥ה ×ֹתֽוֹ: | |
And a lamb of the first year: the daily sacrifice. | ||
14And as a meal-offering you shall bring for it every morning a sixth of an ephah and a third of a hin of oil to stir [with] the fine flour; a meal-offering to the Lord, according to the perpetual ordinance. | ×™×“×•Ö¼×žÖ´× Ö°×—Ö¸×”Ö© תַֽעֲשֶׂ֨ה עָלָ֜יו בַּבֹּ֚קֶר בַּבֹּ֙קֶר֙ שִ×שִּ×֣ית ×”Ö¸Ö½×ֵיפָ֔ה וְשֶ×֛מֶן שְ×לִישִ×֥ית הַהִ֖ין לָרֹ֣ס ×ֶת־הַסֹּ֑לֶת ×žÖ´× Ö°×—Ö¸×”Ö™ לַֽיהֹוָ֔ה חֻקּ֥וֹת ×¢×•Ö¹×œÖ¸Ö–× ×ªÖ¸Ö¼×žÖ´Ö½×™×“: | |
a sixth of an ephah: of the [post-Exodus] Jerusalemite measure, which is a fifth of the [Mosaic] “measure of the desert,” equaling two tenth parts, one for the daily meal-offering and one for the pancakes. And although the pancakes were offered up by halves, he brings a complete tenth part in the morning and divides it in half, as we learned in Menahoth (4:5) | ||
to stir [with] the fine flour: [Heb. לָרֹ×,] asperger in French, to moisten, besprinkle. Manuscripts read: ameller in Old French, to mix. ×œÖ¸×¨Ö¹× ×ֶתהַסֹלֶת, to crush and mix with it the fine flour, a form of word for crushing (רִסוּ×) , as in (Amos 6:11): “and he shall smite the great house into splinters (רְסִיסִי×),” and in the language of the Mishnah (Shab. 8:6): If it was thick or cracked (מְרֻסָ×). | ||
15Thus shall they bring the lamb and the meal-offering and the oil every morning, a continual burnt offering. | טויַֽעֲשׂ֨וּ (כתיב וַֽעֲשׂ֨וּ) ×ֶת־הַכֶּ֧בֶשׂ וְ×Ö¶×ªÖ¾×”Ö·×žÖ´Ö¼× Ö°×—Ö¸Ö›×” וְ×ֶת־הַשֶּ×֖מֶן בַּבֹּ֣קֶר בַּבֹּ֑קֶר עוֹלַ֖ת תָּמִֽיד: |
Isaiah Chapter 66
Isaiah Chapter 66
Isaiah Chapter 66
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