| 1And the Lord spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]: |
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בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מֽוֹעֲדָֽי: |
| Speak to the children of Israel…The Lord’s appointed [holy days]. Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]- [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi , Nachalath Ya’akov , Sefer Hazikkaron , Yosef Hallel , Chavel] |
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דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל מֽוֹעֲדֵי ה'.
עֲשֵׂה מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְֹרָאֵל מְלֻמָּדִין בָּהֶם, שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל גָּלֻיּוֹת שֶׁנֶּעֶקְרוּ מִמְּקוֹמָן לַעֲלוֹת לָרֶגֶל וַעֲדַיִן לֹא הִגִּיעוּ לִירוּשָׁלַיִם (ספרא):
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| 3[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places. |
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גשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽיהֹוָ֔ה בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם: |
| [For] six days…. Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that one who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh; Torath Kohanim 23:144] |
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שֵׁשֶׁת יָמִים.
מָה עִנְיַן שַׁבָּת אֵצֶל מוֹעֲדוֹת? לְלַמֶּדְךָ שֶׁכָּל הַמְחַלֵּל אֶת הַמּוֹעֲדוֹת מַעֲלִין עָלָיו כְּאִלּוּ חִלֵּל אֶת הַשַּׁבָּתוֹת, וְכָל הַמְקַיֵּם אֶת הַמּוֹעֲדוֹת מַעֲלִין עָלָיו כְּאִלּוּ קִיֵּם אֶת הַשַּׁבָּתוֹת (שם):
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| 4These are the Lord's appointed [holy days], holy occasions, which you shall designate in their appointed time: |
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דאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה מִקְרָאֵ֖י קֹ֑דֶשׁ אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם בְּמֽוֹעֲדָֽם: |
| These are the Lord’s appointed [holy days, holy occasions, that you shall designate]. In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] - [Torath Kohanim 23: 146] |
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אֵלֶּה מֽוֹעֲדֵי ה'.
לְמַעְלָה מְדַבֵּר בְּעִבּוּר שָׁנָה וְכָאן מְדַבֵּר בְּקִדּוּשׁ הַחֹדֶשׁ:
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| 5In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord. |
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הבַּחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָֽעַרְבָּ֑יִם פֶּ֖סַח לַֽיהֹוָֽה: |
| in the afternoon. Heb. בֵּין הָעַרְבָּיִם, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.] |
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בֵּין הָֽעַרְבָּיִם.
מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה (שם):
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| the Passover offering to the Lord. Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth. — [Be’er Heitev on Rashi] |
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פֶּסַח לה'.
הַקְרָבַת קָרְבָּן שֶׁשְּׁמוֹ פֶּסַח:
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| 6And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period. |
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ווּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַזֶּ֔ה חַ֥ג הַמַּצּ֖וֹת לַֽיהֹוָ֑ה שִׁבְעַ֥ת יָמִ֖ים מַצּ֥וֹת תֹּאכֵֽלוּ: |
| 7On the first day, there shall be a holy occasion for you; you shall not perform any work of labor. |
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זבַּיּוֹם֙ הָֽרִאשׁ֔וֹן מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ: |
| 8And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor. |
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חוְהִקְרַבְתֶּ֥ם אִשֶּׁ֛ה לַֽיהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הַשְּׁבִיעִי֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ: |
| And you shall bring a fire offering [to the Lord for a seven-day period]. These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:16-25). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:] |
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וְהִקְרַבְתֶּם אִשֶּׁה וגו'.
הֵם הַמּוּסָפִין הָאֲמוּרִים בְּפָרָשַׁת פִּינְחָס, וְלָמָּה נֶאֶמְרוּ כָאן? לוֹמַר שֶׁאֵין הַמּוּסָפִין מְעַכְּבִין זֶה אֶת זֶה:
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| And you shall bring a fire offering to the Lord. in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19]. — [Torath Kohanim 23:152] |
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וְהִקְרַבְתֶּם אִשֶּׁה לה'.
מִכָּל מָקוֹם — אִם אֵין פָּרִים הָבֵא אֵילִים, וְאִם אֵין פָּרִים וְאֵילִים הָבֵא כְבָשִׂים (שם):
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| for a seven-day period. Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days” ; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֹשֶׁת [literally means, respectively, “an eight of,” “a six of,” “a five of,” “a three of,” [meaning a unit consisting of one of these numbers]. - [See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”] |
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שִׁבְעַת יָמִים.
כָּל מָקוֹם שֶׁנֶּאֱמַר שִׁבְעַת שֵׁם דָּבָר הוּא — שָׁבוּעַ שֶׁל יָמִים, שטי"נא בְּלַעַז, וְכֵן כָּל לְשׁוֹן שְׁמוֹנַת שֵׁשֶׁת חֲמֵשֶׁת שְׁלוֹשֶׁת:
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| work of labor. Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23:187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited…” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days-namely, the first and seventh days of Passover, when even that type of work is prohibited]. |
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מְלֶאכֶת עֲבֹדָה.
אֲפִלּוּ מְלָאכוֹת הַחֲשׁוּבוֹת לָכֶם עֲבוֹדָה וְצֹרֶךְ — שֶׁיֵּשׁ חֶסְרוֹן כִּיס בְּבַטָּלָה שֶׁלָּהֶן — כְּגוֹן דָּבָר הָאָבֵד, כָּךְ הֵבַנְתִּי מִתּוֹרַת כֹּהֲנִים, דְּקָתָנֵי יָכוֹל אַף חֻלּוֹ שֶׁל מוֹעֵד יְהֵא אָסוּר בִּמְלֶאכֶת עֲבוֹדָה וְכוּ':
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| 9And the Lord spoke to Moses, saying, |
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טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 10Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping. |
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ידַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַֽהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִֽירְכֶ֖ם אֶל־הַכֹּהֵֽן: |
| [you shall bring…an omer] of the beginning of your reaping. the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.]- [Sifthei Chachamim; Men. 71a] |
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רֵאשִׁית קְצִֽירְכֶם.
שֶׁתְּהֵא רִאשׁוֹנָה לַקָּצִיר (ספרא):
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| omer. a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer” (Exod. 16:18). |
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עֹמֶר.
עֲשִׂירִית הָאֵיפָה כָּךְ הָיְתָה שְׁמָהּ, כְּמוֹ וַיָּמֹדּוּ בָעֹמֶר (שמות ט"ז):
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| 11And he shall wave the omer before the Lord so that it will be acceptable for you; the kohen shall wave it on the day after the rest day. |
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יאוְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י יְהֹוָ֖ה לִרְצֹֽנְכֶ֑ם מִמָּֽחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן: |
| And he shall wave. Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse]. — [Men. 61a-62a] |
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וְהֵנִיף.
כָּל תְּנוּפָה מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, מוֹלִיךְ וּמֵבִיא לַעֲצֹר רוּחוֹת רָעוֹת, מַעֲלֶה וּמוֹרִיד לַעֲצֹר טְלָלִים רָעִים (מנחות ס"ב):
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| so that it will be acceptable for you. If you offer it up according to these instructions, it will be acceptable for you. |
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לִרְצֹֽנְכֶם.
אִם תַּקְרִיבוּ כְּמִשְׁפָּט זֶה יִהְיֶה לְרָצוֹן לָכֶם:
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| on the day after the rest day. מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day , in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. - [Men. 66a] |
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מִמָּֽחֳרַת הַשַּׁבָּת.
מִמָּחֳרַת יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, שֶׁאִם אַתָּה אוֹמֵר שַׁבַּת בְּרֵאשִׁית אֵי אַתָּה יוֹדֵעַ אֵיזֶהוּ (ספרא; מנחות ס"ו):
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| 12And on the day of your waving the omer, you shall offer up an unblemished lamb in its [first] year as a burnt offering to the Lord; |
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יבוַֽעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַֽיהֹוָֽה: |
| you shall offer up [an unblemished lamb in its [first] year]. It comes as obligatory for the omer [not as part of the additional offerings of Passover]. |
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וַֽעֲשִׂיתֶם … כֶּבֶשׂ.
חוֹבָה לָעֹמֶר הוּא בָא:
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| 13Its meal offering [shall be] two tenths [of an ephah] of fine flour mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And its libation [shall be] a quarter of a hin of wine. |
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יגוּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַֽיהֹוָ֖ה רֵ֣יחַ נִיחֹ֑חַ וְנִסְכּ֥וֹ (כתיב ונסכה) יַ֖יִן רְבִיעִ֥ת הַהִֽין: |
| Its meal offering. The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.] |
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וּמִנְחָתוֹ.
מִנְחַת נְסָכָיו:
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| two tenths [of an ephah]. It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.) |
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שְׁנֵי עֶשְׂרֹנִים.
כְּפוּלָה הָיְתָה:
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| and its libation [shall be] a quarter of a hin of wine. Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). - [Men. 89b] |
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ונסכו יַיִן רְבִיעִת הַהִֽין.
אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה אֵין נְסָכָיו כְּפוּלִים:
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| 14You shall not eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God's sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places. |
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ידוְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קָרְבַּ֖ן אֱלֹֽהֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם: |
| or [flour made from] parched grain. [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14). |
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וְקָלִי.
קֶמַח עָשׂוּי מִכַּרְמֶל רַךְ שֶׁמְּיַבְּשִׁין אוֹתוֹ בַּתַּנּוּר:
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| plump grain. [These are the] plump, parched kernels, grenaillis [in Old French]. — [See Rashi, Sifthei Chachamim on Lev. 2:14] |
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וְכַרְמֶל.
הֵן קְלָיוֹת, שֶׁקּוֹרִין גרניי"ליש:
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| in all your dwelling places. The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land]. — [Kid. 37a] |
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בְּכֹל מֽשְׁבֹֽתֵיכֶֽם.
נֶחְלְקוּ בוֹ חַכְמֵי יִשְֹרָאֵל, יֵשׁ שֶׁלָּמְדוּ מִכָּאן שֶׁהֶחָדָשׁ נוֹהֵג בְּחוּצָה לָאָרֶץ, וְיֵשׁ אוֹמָרִים לֹא בָא אֶלָּא לְלַמֵּד שֶׁלֹּא נִצְטַוּוּ עַל הֶחָדָשׁ אֶלָּא לְאַחַר יְרֻשָּׁה וִישִׁיבָה, מִשֶּׁכִּבְּשׁוּ וְחִלְּקוּ (קידושין ל"ז):
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| 15And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete. |
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טווּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּֽחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּֽהְיֶֽינָה: |
| from the morrow of the rest day. On the day after the [first] holy day [of Passover]. — [See Rashi on verse 11; Men. 65b] |
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מִמָּֽחֳרַת הַשַּׁבָּת.
מִמָּחֳרַת יוֹם טוֹב:
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| [seven weeks;] they shall be complete. [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.” - [Men. 66a] |
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תְּמִימֹת תִּֽהְיֶֽינָה.
מְלַמֵּד שֶׁמַּתְחִיל וּמוֹנֶה מִבָּעֶרֶב, שֶׁאִם לֹא כֵן אֵינָן תְּמִימוֹת (ספרא; מנחות ס"ו):
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| 16You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord. |
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טזעַ֣ד מִמָּֽחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַֽיהֹוָֽה: |
| the day after the seventh week. הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.” |
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הַשַּׁבָּת הַשְּׁבִיעִת.
כְּתַרְגּוּמוֹ שְׁבוּעֲתָא שְׁבִיעֵתָא:
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| You shall count until the day after the seventh week. But not inclusive, making forty-nine days. |
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עַד מִמָּֽחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ.
וְלֹא עַד בִּכְלָל, וְהֵן אַרְבָּעִים וְתִשְׁעָה יוֹם:
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| the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop]. [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]…the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse. |
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חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לה'.
בַּיּוֹם הַחֲמִשִּׁים תַּקְרִיבוּהָ, וְאוֹמֵר אֲנִי זֶה מִדְרָשׁוֹ, אֲבָל פְּשׁוּטוֹ עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת שֶׁהוּא יוֹם חֲמִשִּׁים תִּסְפְּרוּ, וּמִקְרָא מְסֹרָס הוּא:
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| a new meal-offering. This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings-for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop]. |
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מִנְחָה חֲדָשָׁה.
הִיא הַמִּנְחָה הָרִאשׁוֹנָה שֶׁהוּבְאָה מִן הֶחָדָשׁ, וְאִם תֹּאמַר הֲרֵי קָרְבָה מִנְחַת הָעֹמֶר אֵינָהּ כִּשְׁאָר כָּל הַמְּנָחוֹת, שֶׁהִיא בָאָה מִן הַשְּׂעוֹרִים (מנחות י"ד):
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| 17From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord. |
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יזמִמּֽוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאוּ | לֶ֣חֶם תְּנוּפָ֗ה שְׁתַּ֨יִם֙ שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּֽהְיֶ֔ינָה חָמֵ֖ץ תֵּֽאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽיהֹוָֽה: |
| From your dwelling places. but not from outside the Land. — [Men. 83b] |
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מִמּֽוֹשְׁבֹתֵיכֶם.
וְלֹא מִחוּצָה לָאָרֶץ (ספרא):
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| bread set aside. Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse]. |
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לֶחֶם תְּנוּפָה.
לֶחֶם תְּרוּמָה, הַמּוּרָם לְשֵׁם גָּבוֹהַּ, וְזוֹ הִיא הַמִּנְחָה הַחֲדָשָׁה הָאֲמוּרָה לְמַעְלָה:
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| the first offering. The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:11-31], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought]. — [Men. 84b] |
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בִּכּוּרִים.
רִאשׁוֹנָה לְכָל הַמְּנָחוֹת, אַף לְמִנְחַת קְנָאוֹת הַבָּאָה מִן שְׂעוֹרִים לֹא תִּקְרַב מִן הֶחָדָשׁ קֹדֶם לִשְׁתֵּי הַלֶּחֶם (שם):
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| 18And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burnt offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord. |
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יחוְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִֽהְי֤וּ עֹלָה֙ לַֽיהֹוָ֔ה וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| And associated with the bread. Heb. עַל הַלֶּחֶם,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering. — [Mizrachi; Torath Kohanim 23:171] |
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עַל־הַלֶּחֶם.
בִּגְלַל הַלֶּחֶם, חוֹבָה לַלֶּחֶם (ספרא; מנחות מ"ה):
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| [along with] their meal offering and libations. i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:1-16), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb-this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb. |
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וּמִנְחָתָם וְנִסְכֵּיהֶם.
כְּמִשְׁפַּט מִנְחָה וּנְסָכִים הַמְפֹרָשִׁים בְּכָל בְּהֵמָה בְּפָרָשַׁת נְסָכִים, שְׁלוֹשָׁה עֶשְׂרוֹנִים לַפָּר וּשְׁנֵי עֶשְׂרוֹנִים לָאַיִל וְעִשָּׂרוֹן לַכֶּבֶשׂ, זוֹ הִיא הַמִּנְחָה, וְהַנְּסָכִים חֲצִי הַהִין לַפָּר וּשְׁלִישִׁית הַהִין לָאַיִל וּרְבִיעִית הַהִין לַכֶּבֶשׂ:
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| 19And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering._ |
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יטוַֽעֲשִׂיתֶ֛ם שְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים: |
| And you shall offer up one he-goat. One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate-these are brought in conjunction with the bread, while those as additional offerings [for the Festival]. — [Torath Kohanim 23:171] |
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וַֽעֲשִׂיתֶם שְׂעִֽיר־עִזִּים.
יָכוֹל שִׁבְעַת הַכְּבָשִׂים וְהַשָּׂעִיר הָאֲמוּרִים כָּאן הֵם ז' הַכְּבָשִׂים וְהַשָּׂעִיר הָאֲמוּרִים בְּחֻמַּשׁ הַפְּקוּדִים, כְּשֶׁאַתָּה מַגִּיעַ אֵצֶל פָּרִים וְאֵילִים אֵינָן הֵם, אֱמֹר מֵעַתָּה אֵלּוּ לְעַצְמָן וְאֵלּוּ לְעַצְמָן — אֵלּוּ קָרְבוּ בִּגְלַל הַלֶּחֶם וְאֵלּוּ לַמּוּסָפִין (שם):
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| 20And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen. |
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כוְהֵנִ֣יף הַכֹּהֵ֣ן | אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִֽהְי֥וּ לַֽיהֹוָ֖ה לַכֹּהֵֽן: |
| And the kohen shall wave them…as a waving. This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” - [see Men. 62a] |
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וְהֵנִיף הַכֹּהֵן אֹתָם תְּנוּפָה.
מְלַמֵּד שֶׁטְּעוּנִין תְּנוּפָה חַיִּים, יָכוֹל כֻּלָּם, תַּלְמוּד לוֹמָר "עַל שְׁנֵי כְבָשִֹים" (עי' מנחות ס"ב):
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| They shall be holy. Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offerings that they are holy of holies. |
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קֹדֶשׁ יִֽהְיוּ.
לְפִי שֶׁשַּׁלְמֵי יָחִיד קָדָשִׁים קַלִּים, הֻזְקַק לוֹמַר בְּשַׁלְמֵי צִבּוּר שֶׁהֵן קָדְשֵׁי קָדָשִׁים:
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| 21And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations. |
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כאוּקְרָאתֶ֞ם בְּעֶ֣צֶם | הַיּ֣וֹם הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכָל־מֽוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם: |
| 22When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God. |
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כבוּבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם: |
| When you reap. [But Scripture has already stated this, “When you reap the harvest of your Land” (Chapter 19, verse 9 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals-with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners , to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it. — [Torath Kohanim 23:175] |
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וּבְקֻצְרְכֶם.
חָזַר וְשָׁנָה, לַעֲבֹר עֲלֵיהֶם בִּשְׁנֵי לָאוין; אָמַר ר' אַבְדִּימֵי בְּרַבִּי יוֹסֵף, מָה רָאָה הַכָּתוּב לִתְּנָהּ בְאֶמְצַע הָרְגָלִים — פֶּסַח וַעֲצֶרֶת מִכָּאן וְרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים וְחַג מִכָּאן — ? לְלַמֶּדְךָ שֶׁכָּל הַנּוֹתֵן לֶקֶט שִׁכְחָה וּפֵאָה לֶעָנִי כָּרָאוּי, מַעֲלִין עָלָיו כְּאִלּוּ בָּנָה בֵּית הַמִּקְדָּשׁ וְהִקְרִיב קָרְבְּנוֹתָיו בְּתוֹכוֹ (ספרא):
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| you shall leave. Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others]. — [Torath Kohanim 19:22] |
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תַּֽעֲזֹב.
הַנַּח לִפְנֵיהֶם וְהֵם יִלְקְטוּ, וְאֵין לְךָ לְסַיֵּעַ לְאֶחָד מֵהֶם (פאה פ"ה):
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| I am the Lord, your God. Who is faithful to give reward [to those who fulfill My Torah]. |
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אֲנִי ה' אֱלֹֽהֵיכֶֽם.
נֶאֱמָן לְשַׁלֵּם שָׂכָר:
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| 23And the Lord spoke to Moses, saying, |
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כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 24Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion. |
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כדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִֽהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ: |
| a remembrance of [Israel through] the shofar blast. [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H . 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)]. — [Sifthei Chachamim, Gur Aryeh; R.H. 16a] |
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זִכְרוֹן תְּרוּעָה.
זִכְרוֹן פְּסוּקֵי זִכְרוֹנוֹת וּפְסוּקֵי שׁוֹפָרוֹת (ספרא: ראש השנה ל"ב) לִזְכֹּר לָכֶם עֲקֵדַת יִצְחָק שֶׁקָּרַב תַּחְתָּיו אַיִל:
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| 25You shall not perform any work of labor, and you shall offer up a fire offering to the Lord. |
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כהכָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה: |
| And you shall offer up a fire offering. The additional offerings stated in the Book of Num. (29:16). |
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וְהִקְרַבְתֶּם אִשֶּׁה.
הַמּוּסָפִין הָאֲמוּרִין בְּחֻמַּשׁ הַפְּקוּדִים:
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| 26And the Lord spoke to Moses, saying: |
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כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 27But on the tenth of this seventh month, it is a day of atonement, it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the Lord. |
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כזאַ֡ךְ בֶּֽעָשׂ֣וֹר לַחֹ֩דֶשׁ֩ הַשְּׁבִיעִ֨י הַזֶּ֜ה י֧וֹם הַכִּפֻּרִ֣ים ה֗וּא מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה: |
| But. Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent. — [Shev. 13a] |
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אַךְ.
כָּל אַכִין וְרַקִּין שֶׁבַּתּוֹרָה מִעוּטִים — מְכַפֵּר הוּא לַשָּׁבִים וְאֵינוֹ מְכַפֵּר עַל שֶׁאֵינָם שָׁבִים (ספרא):
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| 28You shall not perform any work on that very day, for it is a day of atonement, for you to gain atonement before the Lord, your God. |
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כחוְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה כִּ֣י י֤וֹם כִּפֻּרִים֙ ה֔וּא לְכַפֵּ֣ר עֲלֵיכֶ֔ם לִפְנֵ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם: |
| 29For any person who will not be afflicted on that very day, shall be cut off from its people. |
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כטכִּ֤י כָל־הַנֶּ֨פֶשׁ֙ אֲשֶׁ֣ר לֹֽא־תְעֻנֶּ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְנִכְרְתָ֖ה מֵֽעַמֶּֽיהָ: |
| 30And any person who performs any work on that very day I will destroy that person from amidst its people. |
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לוְכָל־הַנֶּ֗פֶשׁ אֲשֶׁ֤ר תַּֽעֲשֶׂה֙ כָּל־מְלָאכָ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְהַֽאֲבַדְתִּ֛י אֶת־הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ: |
| I will destroy. כָּרֵת (“excision” or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding with וְנִכְרְתָה in the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled]. — [See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180] |
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וְהַֽאֲבַדְתִּי.
לְפִי שֶׁהוּא אוֹמֵר כָּרֵת בְּכָל מָקוֹם וְאֵינִי יוֹדֵעַ מַה הוּא, כְּשֶׁהוּא אוֹמֵר וְהַאֲבַדְתִּי, לִמֵּד עַל הַכָּרֵת שֶׁאֵינוֹ אֶלָּא אֲבַדּוֹן:
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| 31You shall not perform any work. [This is] an eternal statute throughout your generations in all your dwelling places. |
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לאכָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם: |
| You shall not perform any work. [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. - [Yoma 81a; see Mizrachi and Divrei David] |
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כָּל־מְלָאכָה וגו'.
לַעֲבֹר עָלָיו בְּלָאוִין הַרְבֵּה, אוֹ לְהַזְהִיר עַל מְלֶאכֶת לַיְלָה כִּמְלֶאכֶת יוֹם:
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| 32It is a complete day of rest for you, and you shall afflict yourselves. On the ninth of the month in the evening, from evening to evening, you shall observe your rest day. |
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לבשַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם בְּתִשְׁעָ֤ה לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם: |
| 33And the Lord spoke to Moses, saying, |
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לגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 34Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord. |
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לדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּֽחֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים לַֽיהֹוָֽה: |
| 35On the first day, it is a holy occasion; you shall not perform any work of labor. |
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להבַּיּ֥וֹם הָֽרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ: |
| a holy occasion. [This expression mentioned in connection with Yom Kippur, means that you are to] sanctify it [the day] through [wearing] clean garments and through prayer, while [this expression mentioned in connection] with the other holy days, [means] sanctify it with food and drink, through [wearing] clean clothes and through [their own special] prayers. — [See Torath Kohanim 23:186] [Note that this Rashi belongs on verse 27. Therefore, it is obvious that it is referring to Yom Kippur, and the words, בְּיוֹם הַכִּפּוּרים are completely unnecessary. Since the copyists believed it to be on verse 35, which deals with Succoth, they found it necessary to insert those words. See Divrei David.] |
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מִקְרָא־קדשׁ.
קַדְּשֵׁהוּ בִכְסוּת נְקִיָּה וּבִתְפִלָּה, וּבִשְׁאָר יָמִים טוֹבִים בְּמַאֲכָל וּבְמִשְׁתֶּה וּבִכְסוּת נְקִיָּה וּבִתְפִלָּה (עי' ספרא):
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| 36[For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor. |
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לושִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַֽיהֹוָ֑ה בַּיּ֣וֹם הַשְּׁמִינִ֡י מִקְרָא־קֹ֩דֶשׁ֩ יִֽהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֲצֶ֣רֶת הִ֔וא כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ: |
| It is a [day of] detention. [i.e., God says to Israel,] “I have detained you [to remain] with Me.” This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: “My sons! Please, stay with me just one more day, [for] it is difficult for me to part with you!” [Similarly, after the seven days of Succoth, God “detains” Israel for one extra holy day.] |
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עֲצֶרֶת הִוא.
עָצַרְתִּי אֶתְכֶם אֶצְלִי; כְּמֶלֶךְ שֶׁזִּמֵּן אֶת בָּנָיו לִסְעוּדָה לְכָךְ וְכָךְ יָמִים, כֵּיוָן שֶׁהִגִּיעַ זְמַנָּן לִפָּטֵר, אָמַר, בָּנַי בְּבַקָּשָׁה מִכֶּם עַכְּבוּ עִמִּי עוֹד יוֹם אֶחָד, קָשָׁה עָלַי פְּרֵדַתְכֶם:
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| [you shall not perform] any work of labor. [I.e.,] even such work that is considered labor for you, that, if not done, would cause a monetary loss [is prohibited]. |
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כָּל־מְלֶאכֶת עֲבֹדָה.
אֲפִלּוּ מְלָאכָה שֶׁהִיא עֲבוֹדָה לָכֶם, שֶׁאִם לֹא תַעֲשׂוּהָ יֵשׁ חֶסְרוֹן כִּיס בַּדָּבָר.
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| you shall not perform. One might think that even during the intermediate days of the Festival, work of labor is [also] prohibited. Scripture, therefore says here, “ It [is a day of detention,” [i.e., only on this eighth day is work prohibited, and not on the preceding weekdays of the Festival, when such work, which, if postponed, would cause a monetary loss, is permitted]. — [Torath Kohanim 23:187] |
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לֹא תַֽעֲשֽׂוּ.
יָכוֹל אַף חֻלּוֹ שֶׁל מוֹעֵד יְהֵא אָסוּר בִּמְלֶאכֶת עֲבוֹדָה, תַּלְמוּד לוֹמָר "הִוא" (שם):
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| 37These are God's appointed [holy days] that you shall designate them as holy occasions, [on which] to offer up a fire offering to the Lord burnt offering and meal offering, sacrifice and libations, the requirement of each day on its day; |
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לזאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ לְהַקְרִ֨יב אִשֶּׁ֜ה לַֽיהֹוָ֗ה עֹלָ֧ה וּמִנְחָ֛ה זֶ֥בַח וּנְסָכִ֖ים דְּבַר־י֥וֹם בְּיוֹמֽוֹ: |
| burnt offering and meal offering. the libations meal offering that is offered up with the burnt offering (see Num. 15:1-16). - [Men. 44b] |
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עֹלָה וּמִנְחָה.
מִנְחַת נְסָכִים הַקְּרֵבָה עִם הָעוֹלָה:
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| the requirement of each day on its day. [I.e.,] according to the prescribed laws set out in the Book of Num. (chapter 29). |
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דְּבַר־יוֹם בְּיוֹמֽוֹ.
חֹק הַקָּצוּב בְּחֻמַּשׁ הַפְּקוּדִים:
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| the requirement of each day on its day. But if its day passes, [and the prescribed sacrifice for that day had not been offered,] this sacrifice is canceled [i.e., it can no longer be brought on a later day]. — [Torath Kohanim 23:189] |
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דְּבַר־יוֹם בְּיוֹמֽוֹ.
הָא אִם עָבַר יוֹמוֹ בָּטֵל קָרְבָּנוֹ (עי' ספרא):
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| 38apart from the Lord's Sabbaths, and apart from your gifts, and apart from all your vows, and apart from all your donations that you give to the Lord. |
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לחמִלְּבַ֖ד שַׁבְּתֹ֣ת יְהֹוָ֑ה וּמִלְּבַ֣ד מַתְּנֽוֹתֵיכֶ֗ם וּמִלְּבַ֤ד כָּל־נִדְרֵיכֶם֙ וּמִלְּבַד֙ כָּל־נִדְבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר תִּתְּנ֖וּ לַֽיהֹוָֽה: |
| 39But on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the festival of the Lord for a seven day period; the first day shall be a rest day, and the eighth day shall be a rest day. |
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לטאַ֡ךְ בַּֽחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בְּאָסְפְּכֶם֙ אֶת־תְּבוּאַ֣ת הָאָ֔רֶץ תָּחֹ֥גּוּ אֶת־חַג־יְהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הָֽרִאשׁוֹן֙ שַׁבָּת֔וֹן וּבַיּ֥וֹם הַשְּׁמִינִ֖י שַׁבָּתֽוֹן: |
| But on the fifteenth day… when you gather in the produce of the land, you shall celebrate the festive. [by bringing] a peace offering as the [special] “Festival offering (חֲגִיגָה).” Now, one might think that this [Festival offering] overrides the Sabbath. Scripture, therefore, says here, “But (אַךְ)” [denoting an exclusion (see Rashi on verse 27 above; Torath Kohanim 23: 191), namely that this sacrifice may not be brought on the Sabbath], since it can be made up on any of the seven [days of the Festival]. |
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אַךְ בַּֽחֲמִשָּׁה עָשָׂר יוֹם תָּחֹגּוּ.
קָרְבַּן שְׁלָמִים לַחֲגִיגָה, יָכוֹל תִּדְחֶה אֶת הַשַּׁבָּת, תַּלְמוּד לוֹמָר אַךְ, הוֹאִיל וְיֵשׁ לָהּ תַּשְׁלוּמִין כָּל שִׁבְעָה:
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| when you gather in the produce of the land. [This teaches us] that this seventh month must occur at the time of ingathering, [namely, in the fall]. From here, [we learn] that they were commanded to proclaim leap years [i.e., to add an extra, thirteenth month to the lunar year], for if there were no leap years, [the lunar years would eventually no longer coincide with the solar years, and] sometimes [the seventh month] would occur in midsummer or midwinter [not in the time of ingathering]. - [Torath Kohanim 23:192] |
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בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ.
שֶׁיְּהֵא חֹדֶשׁ שְׁבִיעִי זֶה בָּא בִּזְמַן אֲסִיפָה, מִכָּאן שֶׁנִּצְטַוּוּ לְעַבֵּר אֶת הַשָּׁנִים, שֶׁאִם אֵין הָעִבּוּר, פְּעָמִים שֶׁהוּא בְאֶמְצַע הַקַּיִץ אוֹ הַחֹרֶף:
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| you shall celebrate. [by bringing] the Festival peace offering (see the first Rashi on this verse), |
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תָּחֹגּוּ.
שַׁלְמֵי חֲגִיגָה:
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| for a seven-day period. If one did not bring it on one [day of the Festival], he may still bring it on another. Now, one might think that we are obliged to bring it all seven days. Scripture, therefore, says, “celebrate it” (verse 41 below) [employing the singular form,] thus denoting only one day and no more. But why does Scripture say “seven”? [To give seven days] for making it up [if one did not bring it on the first day]. - [Chag. 9a] |
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שִׁבְעַת יָמִים.
אִם לֹא הֵבִיא בָזֶה, יָבִיא בָזֶה, יָכוֹל יְהֵא מְבִיאָן כָּל שִׁבְעָה, תַּלְמוּד לוֹמַר וחגתם אתו — יוֹם אֶחָד בְּמַשְׁמָע וְלֹא יוֹתֵר, וְלָמָּה נֶאֱמַר שִׁבְעָה? לְתַשְׁלוּמִין (חגיגה ט'):
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| 40And you shall take for yourselves on the first day, the fruit of the hadar tree, date palm fronds, a branch of a braided tree, and willows of the brook, and you shall rejoice before the Lord your God for a seven day period. |
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מוּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָֽרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַֽעֲנַ֥ף עֵֽץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהֹוָ֥ה אֱלֹֽהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים: |
| the fruit of the hadar tree. [Scripture could have simply said, “ hadar fruit.” Since it adds the word “tree,” next to “fruit,” it teaches us that it is] a tree whose wood has the same taste as its fruit. — [Sukkah 35a] [Note that, according to Ramban, the fruit known in Aramaic as “ethrog,” is known in Hebrew as “ hadar.” |
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פְּרִי עֵץ הָדָר.
עֵץ שֶׁטַּעַם עֵצוֹ וּפִרְיוֹ שָׁוֶה (סכה ל"ה):
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| hadar. [Refers to a fruit] “that resides (הַדָּר) ” on its tree from one year to the next, which is the ethrog. — [Sukkah 35a] |
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הָדָר.
הַדָּר בְּאִילָנוֹ מִשָּׁנָה לְשָׁנָה, וְזֶהוּ אֶתְרוֹג (שם):
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| date-palm fronds. Heb. כַּפֹּת תְּמָרִים. [The word כַּפֹּת is written here with] a missing “vav” (ו) [thus implying the singular rather than the plural]. This teaches us that only one [date-palm frond is to be taken]. — [Sukkah 32a] |
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כַּפֹּת תְּמָרִים.
חָסֵר וי"ו, לִמֵּד שֶׁאֵינָהּ אֶלָּא אַחַת:
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| a branch of a braided tree. [A tree] whose branches עֲנָפָיו are braided like cords עֲבוֹתוֹת and like ropes. And Scripture is referring here specifically to the הֲדַס (myrtle) tree, which is made in a braided-like form. — [Sukkah 32b] |
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וַֽעֲנַף עֵץ עָבֹת.
שֶׁעֲנָפָיו קְלוּעִים כַּעֲבוֹתוֹת וְכַחֲבָלִים, וְזֶהוּ הֲדַס, הֶעָשׂוּי כְּמִין קְלִיעָה (שם ל"ב):
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| 41And you shall celebrate it as a festival to the Lord for seven days in the year. [It is] an eternal statute throughout your generations [that] you celebrate it in the seventh month. |
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מאוְחַגֹּתֶ֤ם אֹתוֹ֙ חַ֣ג לַֽיהֹוָ֔ה שִׁבְעַ֥ת יָמִ֖ים בַּשָּׁנָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בַּחֹ֥דֶשׁ הַשְּׁבִיעִ֖י תָּחֹ֥גּוּ אֹתֽוֹ: |
| 42For a seven day period you shall live in booths. Every resident among the Israelites shall live in booths, |
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מבבַּסֻּכֹּ֥ת תֵּֽשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים כָּל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵֽשְׁב֖וּ בַּסֻּכֹּֽת: |
| resident. Heb. הָאֶזְרָח, [lit., “the resident.” The definite article here] signifies a resident [of the people of Israel, namely, a native Jew. Therefore, the next seemingly superfluous expression, namely,] |
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הָֽאֶזְרָח.
זֶה אֶזְרָח:
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| among the Israelites. Comes to include converts [in this commandment]. — [Sukkah 28b] |
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בְּיִשְׂרָאֵל.
לְרַבּוֹת אֶת הַגֵּרִים (ספרא):
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| 43in order that your [ensuing] generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God. |
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מגלְמַ֘עַן֘ יֵֽדְע֣וּ דֹרֹֽתֵיכֶם֒ כִּ֣י בַסֻּכּ֗וֹת הוֹשַׁ֨בְתִּי֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּהֽוֹצִיאִ֥י אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם: |
| I had the children of Israel live in booths. [These were] the clouds of glory [with which God enveloped the Jewish people in the desert, forming a protective shelter for them against wild beasts and enemies.] [See Num. 10:34 and Rashi on that verse.]- [Sukkah 11b] |
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כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי.
עַנְנֵי כָבוֹד (שם; מכילתא י"ב):
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| 44And Moses told the children of Israel [these laws] of the Lord's appointed [holy days]. |
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מדוַיְדַבֵּ֣ר משֶׁ֔ה אֶת־מֹֽעֲדֵ֖י יְהֹוָ֑ה אֶל־בְּנֵ֖י יִשְׂרָאֵֽל: |
