YE SHALL NOT CUT YOURSELVES. Titgodedu (ye shall not cut yourselves) means the same as ve-seret (cuttings) in cuttings…for the dead (Lev. 19:28).¹ means you shall not cut yourselves. Titgodedu is related to the word gedudot². (cuttings) in Upon all the hands are cuttings (Jer. 48:37).

footnotes: ¹ In other words, lo titgodedu ² Both words come from the root gimel, dalet, dalet

NOR MAKE ANY BALDNESS. As the nations do unto this very day.

[CHILDREN.] The meaning of children is, now that you know that you are children of God and that the Lord loves you more than a father loves his son, do not cut yourselves over anything that God does, for whatever the Lord does is for the good. If you do not understand God,³ then act like small children who do not understand what their father does but nevertheless rely upon him. For thou art a holy people (v. 2) and you are not like all the Canaanites. You shall therefore not imitate their practices. The section opening with the words Thou shalt not eat any abominable thing (v. 3) follows because Scripture says, as it were, you are holy in your heart and in your mouth. You shall be separated from the nations. All who see you shall recognize you, for you will not make yourself bald for the dead and you do not eat all living creatures. If you are a holy people, then it is unfitting for you to eat that which is unclean and defiles one’s soul.

footnotes: ³ If you do not understand God’s actions.

ANY ABOMINABLE THING. Anything which is abominable to a pure soul such as anything that crawls on the ground.

THE OX, THE SHEEP. A vav should have been placed before the word seh (sheep).⁴ (the ox the sheep). Hence I.E. comments that our verse is to be read as if written, shor ve-seh kevasim (the ox and the sheep). The term seh applies to both sheep and goats.⁵. Hence I.E.’s comment.

footnotes: ⁴ Our verse reads, shor seh kevasim ⁵ Our verse reads, seh kevasim ve-seh izzim

THE HART, AND THE GAZELLE. We know the meaning [of ayyal (the hart) and tzevi (the gazelle)]. We need tradition⁶ for the other five.⁷

footnotes: ⁶ For the meaning. ⁷ Mentioned in our verse.

BUT CHEWETH NOT THE CUD. The word yiggar (will chew) is missing.⁸ is a noun. Thus our text reads, and no cud. Hence I.E.’s comments. Our text employs abbreviated terminology.⁹ is short for ve-gerah and lo yiggar. See Lev. 11:7. On the other hand, the word lo (to it) might be missing.¹⁰ is short for ve-lo gerah lo, meaning, and it has no cud; that is, it does not bring up a cud. In other words, it does not chew the cud.

footnotes: ⁸ Our text reads, ve-lo gerah. Gerah ⁹ Ve-lo gerah ¹⁰ Ve-lo gerah

FINS AND SCALES. This has been explained previously.¹¹

footnotes: ¹¹ See I.E. on Lev. 11:9.

OF ALL CLEAN BIRDS YOU MAY EAT. Tzippor (birds) is a general term.¹² The dove and turtledove are subcategories of the general term “birds.”¹³) divided he not.” The reference there is to the dove and the turtledove mentioned in Gen. 15:10. Scripture can refer to the dove and turtledove by the term tzippor because they are subcategories of tzippor. The dayyah (the kite)¹⁴ and the ayyah¹⁵, for ayyah is mentioned both here and in Lev. 11:14. (the falcon)¹⁶ are subcategories of the da’ah (falcon) (Lev. 11:14),¹⁷, pp. 36,37: “We find that the number of prohibited fowl listed in the Torah portion Shemini is 20. However, in the Torah portion Re’eh Anokhi, the number is 21. The answer is found in the science of logic, for da’ah (Lev. 11:14) is a supreme kind that includes both the dayyah and the ra’ah (Deut. 14:13).” as Scripture now elaborates.¹⁸ (the kite), the ayyah (the falcon), and the ra’ah (the glede), which are included in the category da’ah (falcon) in Leviticus.

footnotes: ¹² It does not refer to a specific species of birds. ¹³ Gen. 15:10 reads, “but the birds (tzippor ¹⁴ Mentioned in our verse but not in Leviticus’ enumeration of the prohibited birds. See Lev. 11:13-20. ¹⁵ Some suggest reading ra’ah ¹⁶ Mentioned in our verse. ¹⁷ Mentioned only in Leviticus. Thus there is no contradiction between the lists of the 20 prohibited birds in our chapter and the 21 of Leviticus. See The Secret of the Torah ¹⁸ That is, it lists some of the particulars, viz., the dayyah

OF ALL CLEAN WINGED THINGS. Such as the locust.¹⁹

footnotes: ¹⁹ In other words, this verse does not apply to birds.

YE SHALL NOT EAT OF ANY THING THAT DIETH OF ITSELF. Of fowl or beast.²⁰

footnotes: ²⁰ Fish are excluded.

THOU MAYEST GIVE IT UNTO THE STRANGER. Who, as I have explained, did not convert to the Jewish faith.²¹

footnotes: ²¹ See I.E. on Ex. 22:20 (Vol. 2, p. 488).

OR THOU MAYEST SELL IT UNTO A FOREIGNER. Who does not live in your country. The law stating Thou shalt not seethe a kid²². follows, for it²³ refers to meat.²⁴ (kid) comes from the same root as meged (precious fruit).” I have already explained the latter.

footnotes: ²² In its mother’s milk ²³ Like the law which precedes it. ²⁴ And not to fruit. See I.E. on Ex 23:19 (Vol. 2, p. 503): “The fools say that the word gedi

THOU SHALT SURELY TITHE. This section²⁵ follows²⁶ because it is prohibited to eat any unclean winged creature and any unclean animal, nor any animal which died of natural causes.²⁷ Now it is similarly forbidden to eat sacred grain²⁸ or sacred meat in any but the chosen place.

footnotes: ²⁵ Verses 22-27. ²⁶ The chapters dealing with forbidden animals, etc. (verses 3-21). ²⁷ Either of old age or of any wounds it might have received. ²⁸ The tithe.

WHICH IS BROUGHT FORTH IN THE FIELD YEAR BY YEAR. Rabbi Yehudah Ha-Levi the Spaniard, who rests in Eden, said that which is brought forth in the field is connected to the word seed, and our verse is to be understood as, you shall tithe the seed which is brought into the field for planting.²⁹ (is brought forth) is intransitive. Hence his interpretation. However, I believe that we are to interpret the verse according to its plain meaning. Our clause refers to the produce which the field brings forth.³⁰ (is brought forth) is transitive. Our verse is to be understood as follows: You shall tithe the seed which the field produces. Should some dispute this and argue that Scripture reads ha-yotze (which is brought forth), and yotze (brought forth) is an intransitive verb, then we will show him ha-ir ha-yotzet³¹ is the feminine form of ha-yotze. It is transitive. We thus see that ha-yotze can also be transitive. elef (the city that sent forth a thousand) (Amos 5:3). Shall have a hundred left (Ibid.)³² proves this.³³ is transitive, for it speaks about what is left in the city. The rabbis said that the reference is to the second tithe.³⁴ Note.³⁵ If you start from the top,³⁶ then one is the first number. If you start from below,³⁷ then, behold, ten is the first number.³⁸ This is the secret of the first-born and the tithe.³⁹ Observe. The number one does not depend on a sum.⁴⁰ The number ten is similar. It is the counterpart of one because it is the beginning of the second series of numbers.⁴¹ It is also the end of the first series.⁴² All parts of sums are connected to ten in front and in back.⁴³ The numbers one and ten are the main numbers; the middle numbers, five and six, are called the round numbers.⁴⁴ These four numbers⁴⁵ therefore⁴⁶ form the silent letters.⁴⁷ (1); heh (5); vav (6), and yod (10). These letters are not always sounded. They are vowel letters. One of them is present whenever a word is enunciated. Without these letters, language would be impossible. They are also the letters that form the glorious and awe-inspiring name.⁴⁸ in Ex. 3:14.

footnotes: ²⁹ That is, the produce from the seed. Rabbi Yehuudah believes that yotze ³⁰ In other words, that yotze ³¹ Ha-yotzet ³² This clause follows in the same verse. ³³ That ha-yotzet ³⁴ A tithe which is set apart after the Levite has received die first tithe. The second tithe must be eaten in Jerusalem or be redeemed and the money spent in Jerusalem. ³⁵ Ibn Ezra believed that the numbers one, five, six, and ten have special significance. See I.E. on Ex. 3:15 (Vol. 2, pp. 69-86). ³⁶ At the beginning of the numbers. ³⁷ At the bottom of the first ten numbers. ³⁸ That is, the first of the tens. ³⁹ This is the reason the first-born and the tithe are holy. The first-born corresponds to the number one, while the tithe corresponds to the number ten. ⁴⁰ Every number is made up of sums. However, the number one stands by itself. It does not consist of any sum. ⁴¹ It is the first of the tens. Hence it is similar to one. ⁴² One through nine. ⁴³ “Front” means before ten. “Back” means after ten. I.E.’s point is that the main numbers, that is numbers 1-9 end in 10. Thus 1-9 are connected to ten in front. All numbers after 10 are either 10 plus one of the main numbers or multiples of ten plus one of the main numbers. ⁴⁴ If 5 and 6 are squared, cubed or raised to the nth power, their root is always visible. For example, 5 squared is 25, 5 cubed is 125; 6 squared is 36, 6 cubed is 216, and so on (Meijler). Thus 5 and 6 are called round numbers because in effect, they orbit their root or make a circle and ultimately return to their root. ⁴⁵ One, five, six, and ten. ⁴⁶ Because of their importance. ⁴⁷ The letters alef ⁴⁸ The Tetragramatton. The latter is spelled with an alef

AND THE FIRSTLINGS OF THY HERD. The one who is fit⁴⁹. to eat them shall eat them, as I have previously explained.

footnotes: ⁴⁹ The kohen

THAT THOU MAYEST LEARN.⁵⁰. This means that when you go to the revered place,⁵¹ there they [kohanim] will teach you. There is a second meaning to le-ma’an tilmad (that thou mayest learn). Tilmad is similar in meaning to melummadah (well broken), as in And Ephraim is a heifer well broken (Hos. 10:11). Its meaning is habituated.⁵² This interpretation appears correct to me.

footnotes: ⁵⁰ Hebrew, le-ma’an tilmad ⁵¹ The place where God’s glory dwells. ⁵² According to this interpretation our verse reads: that you will be habituated to fear the Lord.

THEN SHALT THOU TURN IT INTO MONEY. The reference is to the tithe.⁵³

footnotes: ⁵³ That is, the second tithe.

IN THY HAND. It is placed in your hands.⁵⁴

footnotes: ⁵⁴ You are to take care of it so that it is not lost.

OR FOR STRONG DRINK. Made from honey, dates, wheat, or barley.

OR FOR WHATEVER THY SOUL ASKETH OF THEE. Fruits.⁵⁵

footnotes: ⁵⁵ Wine and meat are mentioned earlier in the verse. Hence I.E.’s interpretation.

THOU AND THY HOUSEHOLD. You and your sons are obligated.⁵⁶ It is optional for your household, for the commandment mandating the three pilgrimages falls on males.⁵⁷ The woman who goes to the chosen place, as Elkanah’s wives did,⁵⁸ is rewarded.

footnotes: ⁵⁶ To make the pilgrimage. ⁵⁷ Scripture explicitly states this in Ex. 23:17. ⁵⁸ See the first chapter of I Samuel.

AND THE LEVITE THAT IS WITHIN THY GATES. The reference is to the house of Levi.⁵⁹ You will be rewarded if you do not forsake him. You shall give the Levite what you can afford.⁶⁰ The verse probably speaks of the first tithe.⁶¹ Since Scripture mentioned the second tithe,⁶² it now goes on to say, do not think that you have fulfilled your obligation⁶³ with the second tithe alone.⁶⁴

footnotes: ⁵⁹ Any descendant of the house of Levi. ⁶⁰ According to this interpretation our verse does not speak of the tithe to be given to the Levite; it speaks of the obligation to support the Levite above and beyond the tithe. ⁶¹ This is a new interpretation. ⁶² In verses 22-26. ⁶³ To God. ⁶⁴ For you must also give the first tithe to the Levite.

[THAT IS WITHIN THY GATES.] The meaning of that is within thy gates is that one should give it to the Levite that is within his gates. He should not say,⁶⁵ I will keep it with me and give it to another Levite, or⁶⁶ that I have given it.⁶⁷

footnotes: ⁶⁵ To the Levite who lives in your city. ⁶⁶ Tell the Levite in your city that you have given the tithe to a Levite in a different city. ⁶⁷ To another Levite. I.E. offers two excuses that one might use to put off the local Levite. His point is, do not make up any excuse not to support the local Levite.

AT THE END OF EVERY THREE YEARS. The reference is to the third tithe.⁶⁸ The Israelites do not have to give the second tithe this year. Some say that the Israelites had to give all three tithes.⁶⁹ Those who deny the Rabbinic tradition⁷⁰ say that the first tithe⁷¹ is the commandment referred to in the verse that begins, Thou shalt surely tithe (v. 1).

footnotes: ⁶⁸ The tithe given to the poor. ⁶⁹ At the end of the third year. ⁷⁰ The Karaites. ⁷¹ The tithe given to the Levite.

They say that thou shalt turn it into money (v. 25) is directed to the Levite⁷² and that similarly the firstlings… of thy flock (v. 23) is directed to the kohen.⁷³ They say there is no such thing as the second tithe except for tithe given in the third year.⁷⁴

footnotes: ⁷² Not the Israelite. ⁷³ In other words, the entire chapter deals with food prohibited to Israelites. ⁷⁴ That is, the only tithe in addition to the first tithe is the one given in the third year, i.e., the poor tithe.

AT THE END.⁷⁵. At the beginning.⁷⁶ at the beginning. See I.E. on Num. 13:25 (Vol. 4, p. 104), “The word mi-ketz (at the end) sometimes means at the beginning and sometimes at the end.” The tithe given in the third year is called the “poor tithe.” We will rely on the tradition of our fathers.⁷⁷

footnotes: ⁷⁵ Hebrew, miktzeh ⁷⁶ I.E. renders miktzeh ⁷⁷ That there are three tithes, and that the poor tithe comes in the third year in place of the second tithe.