[UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL.] The reason that Scripture states unto all the congregation of the children of Israel is to exclude strangers¹ 38. Mikra’ot Gedolot reads, The reason why Scripture states unto all the congregation of the children of Israel is to include the strangers. The reading in Vat. Ebr. 38 appears correct, for unto all the congregation of the children of Israel seems to imply that what follows only applies to the children of Israel. Furthermore, in his comments on Lev. 20:1, I.E. explicitly says that our chapter applies only to the children of Israel. By strangers I.E. means non-Jews living in Israel. See I.E. on Ex. 20:9 (Vol. 2, p. 427). since they, like the Israelites, are commanded to abstain from prohibited sexual relations.

footnotes: ¹ So Vat. Ebr.

The reason this chapter follows the one dealing with prohibited sexual relations is that the Israelites should not imagine that they would remain in the land by observing only the laws dealing with the prohibited sexual relations. God informs them that there are other commandments. If they do not observe them, they will be exiled from the land. The aforementioned are the ten statements.² God warns against idol worship after stating, I the Lord…am holy which, according to many commentators, is parallel to the first statement of the Decalogue.³ (Ex. 20:7). And ye shall not swear by my name falsely (v. 12) is parallel to Thou shalt not take the name of the Lord thy God in vain (Ex. 20:7).

footnotes: ² In our chapter. Our chapter, as I.E. goes on to explain, contains ten precepts which parallel the Decalogue. ³ For I the Lord…am holy

AND YE SHALL KEEP MY SABBATHS. This parallels Remember the sabbath day, to keep it holy (Ex. 20:8). Ye shall fear every man his mother, and his father is similar to Honor thy father and thy mother (Ex. 20:12). Neither shalt thou stand idly by the blood of thy neighbor (v. 16) is likewise the same as the statement Thou shalt not murder (Ex. 20:13). The law regarding the bondmaid designated for a man (v. 20) is parallel to Thou shalt not commit adultery (Ex. 20:13 with a free woman. Similarly, Ye shall not steal; neither shall ye deal falsely, nor lie one to another (v. 11); Thou shalt not oppress thy neighbor (v. 13) are parallel to the three remaining statements.⁴ is parallel to Thou shalt not steal (Ex. 20:13). Neither shall ye deal falsely, nor lie one to another is parallel to Thou shalt not bear false witness (Ibid.). Thou shalt not oppress thy neighbor is parallel to Thou shalt not covet (Ex. 20:14). I have previously told you in my comments on the Torah portion Ve-Elleh Ha-Mishpatim (now these are the ordinances) (Ex. 21:1) that each and every precept stands by itself.⁵ However,⁶ (literally, therefore). However, I.E. occasionally uses the term lakhen in the sense of however (Filwarg). It is also possible that we should read akeh rather than lakhen. there is some support for connecting the verses.⁷ Note, the section that opens with the words Ye shall be holy (v. 2) begins with Ye shall fear every man his mother, and his father (v. 3). Now Scripture tells us that the years of the one who honors his parents will be long (Ex. 20:12). This implies that the days of one who disrespects his parents will be shortened. Scripture therefore says, Ye shall fear.⁸. The implication is that one who disrespects his parents will suffer premature death. According to I.E. the meaning of Ye shall fear every man his mother, and father is, be afraid of disrespecting your parents, for if you dishonor them you will suffer dire consequences. Our verse is thus parallel to Ex. 20:12. The reason Scripture mentions the mother before the father is that a child first recognizes only its mother.⁹ Then it recognizes its father. The Torah next mentions the Sabbath because, unlike all the other festivals, a child is commanded to keep the Sabbath.¹⁰ The child shall then recognize his God who rested on the seventh day.¹¹. I.E. speaks of a progression. The child learns to recognize its mother, then its father, and then God. Scripture next mentions, Turn ye not unto the idols (v. 4). We know from tradition what Scripture means by fearing parents.¹² fearing one’s father refers to sitting in his place, speaking in his turn, and contradicting him. See Sifra on this verse. Our verse employs the word ish (every man) once¹³. See Lev. 17:3,10,13; Lev. 15:2. because it wants to be brief. Scripture employs the plural tira’u (ye shall fear)¹⁴ is in the singular. Thus the verb governing it should be in the singular. Hence I.E.’s comment. because those who observe the child have to teach him and force him to fear his parents. It is the same case regarding Sabbath observance.¹⁵

footnotes: ⁴ Of the Decalogue. Ye shall not steal ⁵ Each and every precept is an independent statement. It is not connected to what comes before nor to what follows. See I.E. on Ex. 21:2 (Vol. 2, p. 448). ⁶ Hebrew, lakhen ⁷ If we try, we can find a reason that the commandments follow each other. ⁸ Ex. 20:12 reads, Honor thy father and thy mother, that thy days may be long ⁹ According to I.E. our verse is directed at a child. Hence it mentions the mother first. When the Bible mentions the father first (Ex. 20:12) it is directed at an adult. ¹⁰ According to I.E. a father is obligated to prevent his child from doing work on the Sabbath. See I.E. on Ex. 20:8 (Vol. 2, p. 426). ¹¹ By resting on the Sabbath the child will come to know that there is a God in the world. Hence our verse concludes with I am the Lord your God ¹² According to the Sifra ¹³ Elsewhere the Torah uses the term ish ish ¹⁴ Ish ¹⁵ Those who observe the child violating the Sabbath have to correct him.

The meaning of I am the Lord your God is, act as I did, for I rested from all work on the Sabbath.

TURN YE NOT. Even in your hearts to look upon them.¹⁶

footnotes: ¹⁶ Do not even think about looking at idols.

UNTO THE IDOLS.¹⁷. The reference is to statues. They are called elilim because they are false objects. Compare the word elil (no value) in Ye are physicians of no value (Job 13:4). It is possibly related to the word al (not). Elilim means things that do not exist.

footnotes: ¹⁷ Hebrew, elilim

NOR…MOLTEN GODS. Made to receive power from those who are on high, for there is no need for another god along with Me.¹⁸ Scripture therefore states,¹⁹ I am the Lord your God. Scripture employs the plurals tifnu (turn ye) and ta’asu (make), for the one who sees idol worship and does not reveal the matter is a partner of the idolater.

footnotes: ¹⁸ See I.E. on Gen. 31:19 (Vol. 1, p. 300); Ex. 20:20 (Vol. 2, p. 437). ¹⁹ At the end of our verse.

AND WHEN YE OFFER A SACRIFICE OF PEACE-OFFERINGS. This is connected to what is written above.²⁰ It means that one shall not sacrifice to the demons, no-gods,²¹ but only unto God. Scripture employs the plural tizbechu (ye offer), for Scripture is speaking about what is most prevalent, for people to join together to offer a sacrifice.

footnotes: ²⁰ The previous verse. ²¹ I.E.’s paraphrase of Deut. 32:17’s description of idols.

Scripture reads li-retzonekhem²² (that ye may be accepted) because they shall not be forced to bring the offering but shall offer it of their own free will.

footnotes: ²² Literally, in accordance with your will.

BUT EVERY ONE THAT EATETH IT. The meaning of okhelav is every one that eats of it.²³ is a plural. It literally means they that eat of it. Our verse thus literally reads, they that eat of it shall bear his iniquity. Hence I.E.’s interpretation. Similarly But the righteous are secure as a young lion²⁴ (Prov. 28:1).²⁵

footnotes: ²³ Okhelav ²⁴ Translated literally. ²⁵ According to I.E. the meaning of Prov. 28:1 is, each one of the righteous is secure as a young lion. See I.E. on Gen. 49:22 (Vol. 1, p. 44, notes 156,157).

BECAUSE HE HATH PROFANED THE HOLY THING OF THE LORD. After he offered the parts designated to God by Scripture, all the flesh²⁶ is holy. Chillel (profaned) is related to the word chol (profane). It is something that has no significance.²⁷ It is like an empty space (challel). In this section²⁸ Scripture explains the punishment,²⁹ namely, and that soul shall be cut off.

footnotes: ²⁶ Of the sacrifice. ²⁷ Literally, meaning. ²⁸ Unlike Lev. 7:18. ²⁹ For eating on the third day from that which remains of a peace offering.

[AND WHEN YE REAP THE HARVEST.] This follows the law dealing with the peace offering, for as you gave to God the parts designated in Scripture, so shall you, out of respect for God, give what Scripture designates from the harvest of your land³⁰ for the poor and the stranger. The word u-ve-kutzrekhem (and when ye reap the harvest) is grammatically irregular.³¹ rather than with a kubbutz. In other words, u-ve-kutzrekhem should have read u-ve-kotzrekhem. It is an infinitive³² in the kal.

footnotes: ³⁰ In verses 9 and 10. ³¹ The word should have been vocalized with a kamatz katan ³² With a pronominal suffix.

THE CORNER OF THY FIELD. The Israelite shall leave a corner in the field.³³ means you shall leave a corner of the field.

footnotes: ³³ In other words, thou shalt not wholly reap the corner of thy field

THE GLEANING. The meaning of leket (gleaning) is known.

GLEAN. Te’olel (glean) means to cut off the olelot, that is the young grapes. Compare, olel (young child). Very young children are also called yonekot (sucklings).³⁴ (young children and the sucklings). This word³⁵ means a young child or a young plant. Te’olel thus appears to mean to plant a young shoot. However, it has the opposite meaning. It means to harvest a young plant. Thus a word coming from a root meaning a young plant can, in the pi’el, have the opposite meaning, i.e., to destroy a young plant. is similar to shereshkha (root thee out)³⁶ comes from the stem meaning root. Thus the word might be taken to mean to root. However, it has the opposite meaning in the pi’el. in And root thee out of the land of the living (Ps. 52:7), the meaning of which is, to cut the root. Similarly the meaning of mesa’ef³⁷ comes from the same root as se’if (a branch). However, in the p’iel it means to cut the branches. purah (Is. 10:33) is to lop the boughs.

footnotes: ³⁴ See Lam. 2:11, olel ve-yonek ³⁵ Olel ³⁶ Shereshkha ³⁷ Mesa’ef

THE FALLEN FRUIT. The meaning of peret (fallen fruit) is known in the words of tradition.³⁸ is often used in Rabbinic tradition and there has the meaning of that which is singled out. See Sotah 37b; Chagigah 6a. Thus peret means the single grapes that fall off the vine. See Pe’ah 6:5, Two grapes are peret; three are not peret. It is related to the word poretim (thrum)³⁹ means those that pluck on each one of the strings of the psaltery. in That thrum on the psaltery (Amos 6:5).

footnotes: ³⁸ The word perat ³⁹ According to I.E. ha-poretim…al ha-navel

FOR THE POOR. Of Israel.

AND FOR THE STRANGER. Who lives among you.⁴⁰

footnotes: ⁴⁰ The non-Jewish stranger. See I.E. on verse 2 and the notes thereto.

[YE SHALL NOT STEAL.] Ye shall not steal follows,⁴¹ for Scripture, as it were, says I have commanded that you give from your property to the poor out of respect for God.⁴² (v. 10) which concludes the laws of leaving part of the produce to the poor. You shall certainly not take what belongs to others.

footnotes: ⁴¹ The laws of leaving part of the produce to the poor. ⁴² I.E.’s interpretation of I am the Lord your God

Scripture employs the plural Ye shall not steal, for the one who sees and is silent is also a thief.

NEITHER SHALL YE DEAL FALSELY. This applies to something which has been deposited with you. The one who knows and does not testify also deals falsely.⁴³

footnotes: ⁴³ Hence the plural, “ye.”

NOR LIE. Seek money from one who does not owe you anything.⁴⁴

footnotes: ⁴⁴ The verse deals with appropriating someone else’s property. Hence I.E.’s comment.

[AND YE SHALL NOT SWEAR BY MY NAME FALSELY.] This follows Ye shall not steal, for the one who is suspected of theft and dealing falsely with regard to a deposit swears.⁴⁵ Scripture employs the plural ye shall not swear because it wants to include the one who causes an oath to be taken.⁴⁶

footnotes: ⁴⁵ See Lev. 5:20-25. ⁴⁶ One is not permitted to concoct a story and force someone to take an unnecessary oath (Krinsky).

Scripture reads, so that thou profane the name of thy God because, as I have noted,⁴⁷ the one who swears falsely denies God.

footnotes: ⁴⁷ See I.E. on Ex. 20:7 (Vol. 2, pp. 423-425).

THOU SHALT NOT OPPRESS THY NEIGHBOR. In secret.

NOR ROB HIM. Openly by the use of force.

THE WAGES. Pe’ulat means the wages of.⁴⁸ literally means labor of. Hence I.E.’s comment. Compare, Behold, His reward (u-fe’ulato) is with Him (Is. 40:10). It is possible that Scripture is elliptical and that pe’ulat is short for sekhar pe’ulato (the wages of his labor). Many say that Scripture speaks of a person hired for the day.⁴⁹ One is not permitted to tell him to work the next morning and in the morning say I will pay you for two days’ work. The transmitters of tradition⁵⁰ 61a. say that our verse⁵¹ refers to someone hired for a day,⁵² for the sun is not permitted to set on a worker⁵³ who is hired for the night.⁵⁴

footnotes: ⁴⁸ The word pe’ulat ⁴⁹ According to this opinion a person hired for the day must be paid as soon as the day is over. ⁵⁰ See Bava Metzi’a ⁵¹ Which states that a worker must be paid before the morning. ⁵² According to the rabbis a person hired for the day must be paid before the arrival of the next morning. ⁵³ An unpaid worker. ⁵⁴ That is, the verse in Deut. 19:24 which states that a worker’s wages are to be paid before the sun sets speaks of a worker hired for the night; that is, the employer has the entire following day to pay him.

[THOU SHALT NOT CURSE THE DEAF.] Because you have the power to do so.⁵⁵ You shall likewise not put a stumbling block before the blind.

footnotes: ⁵⁵ Hence our verse follows verse 13, which speaks of the misuse of power to oppress and rob.

BUT THOU SHALT FEAR THY GOD. For He is able to punish you and make you deaf and blind.

YE SHALL DO NO UNRIGHTEOUSNESS. Scripture speaks of the judges and the witnesses.⁵⁶

footnotes: ⁵⁶ Hence it employs the plural.

THE PERSON OF THE MIGHTY. Great in money such as Barzillai (II Sam. 19:33).⁵⁷

footnotes: ⁵⁷ Barzillai the Gileadite, a friend of King David. Scripture described Barzillai as a very great man. The context makes it clear that the reference is to great wealth, for Barzillai sustained King David when David dwelt in Mahanim.

A TALEBEARER. The word rakhil (talebearer) is similar to rekhulltekh (thy merchandise) (Ezek. 26:12) and rokhel (merchant) in With all powders of the merchant (Cant. 3:6). Rakhil means a slanderer, for the merchant moves goods. He buys from one person and sells to another. The talebearer reveals to one person what he heard from another person.

NEITHER SHALT THOU STAND IDLY BY THE BLOOD OF THY NEIGHBOR. A person should not join bloodthirsty men.⁵⁸ It is known that many people have been murdered and killed because of slander.⁵⁹ follows the law prohibiting tale-bearing. Doeg the Edomite⁶⁰ of Nob, fed David. This resulted in the destruction of the city of Nob. See I Sam. 22:19. is proof of this.

footnotes: ⁵⁸ Literally, men of blood, persons who resort to violence to gain their end. See Prov. 29:10. ⁵⁹ Hence Neither shalt thou stand idly by the blood of thy neighbor ⁶⁰ Doeg told King Saul that Achimelech, the kohen

The meaning of I am the Lord is, I see what you do in secret.

THOU SHALT NOT HATE THY BROTHER IN THY HEART. This is the reverse of but thou shalt love thy neighbor (v. 18). Now all of these commandments are implanted in the heart.⁶¹, Chapter 5. Israel will dwell in the land when they observe them, for the second temple was destroyed because of hatred of one’s neighbor for no reason.⁶² 10:9.

footnotes: ⁶¹ They are rational laws. See I.E. on Ex. 20:1 (Vol. 1, pp. 407,408); Yesod Mora ⁶² Yoma

THOU SHALT SURELY REBUKE THY NEIGHBOR. Perhaps you suspected him of something which was not so.⁶³ The meaning of and not bear sin because of him is that you be punished because of him.⁶⁴

footnotes: ⁶³ If you rebuke your neighbor he may explain himself and you will learn that you had no reason to be angry at him. ⁶⁴ If you suspect him of something of which he is innocent (Weiser).

THOU SHALT NOT TAKE VENGEANCE, NOR BEAR ANY GRUDGE. This is explained in the words of our rabbis of blessed memory.⁶⁵ 23a.

footnotes: ⁶⁵ See Rashi on this verse. “If one says to another, Lend me your sickle, and he replies, No. The next day the latter says to the former, Lend me your hatchet, and he replies, I am not going to lend it to you, just as you refused to lend me your sickle—this is taking vengeance…If one says to another, Lend me your sickle, and he replies, No! and the next day the latter says to the former, Lend me your hatchet, and he replies, Here it is; I am not like you, because you would not lend me—this is called bearing a grudge.” See also Yoma

BUT THOU SHALT LOVE THY NEIGHBOR. Many are of the opinion that the lamed of le-re’akha⁶⁶ literally means to thy neighbor. (thy neighbor) is superfluous.⁶⁷ literally, then our verse reads, but thou shalt love to thy neighbor as thyself. This does not appears to make sense. Hence this interpretation means that we should ignore the lamed prefixed to re’akha and interpret our verse as reading, but thou shalt love thy neighbor as thyself. It is like the lamed of le-avner (Abner) (II Sam. 3:30).⁶⁸ is to be interpreted as if written avner. I believe that le-re’akha is to be taken literally.⁶⁹ of le-re’akha (thy neighbor) is not superfluous. Its meaning is that one should love that which is good for one’s neighbor as he does for himself.⁷⁰ of le-re’akha as meaning “for.” He interprets our verse as follows: You shall love for your neighbor what you love for yourself (Krinsky). Weiser claims that I.E. interprets the lamed of le-re’akha as meaning “of.” He interprets our verse as follows: You shall love of your neighbor’s welfare as you love your own welfare.

footnotes: ⁶⁶ Le-re’akha ⁶⁷ If we take le-re’akha ⁶⁸ Le-avner ⁶⁹ That is, the lamed ⁷⁰ I. E. interprets the lamed

The meaning of I am the Lord is, I the Lord alone created all of you.

[THOU SHALT NOT LET THY CATTLE GENDER WITH A DIVERSE KIND.] The reason Scripture states Thou shalt not let thy cattle gender with a diverse kind is to warn us. Since you are holy, in that you do not act violently towards your fellow human being, you must also not do anything to an animal which entails changing God’s work. Scripture therefore reads, Ye shall keep My statutes; that is, each species is to be preserved. A kind is not to interbreed with another kind.

WITH A DIVERSE KIND. Kilayim (a diverse kind) means two kinds. I will yet explain the meaning of kilayim.⁷¹ The reason for the law regarding a field and a garment is that they serve as reminders,⁷² for many commandments serve as reminders. Examples of the latter are: the festival of unleavened bread,⁷³ Sukkot,⁷⁴ serve as a reminder of booths in which the Israelites dwelled during their sojourn in the desert (Lev. 23:43). tzitzit,⁷⁵ serve as a reminder of God’s commandments (Num. 15:39). shofar,⁷⁶ is to serve as a reminder, among them, God’s revelation, to repent. mezuzah,⁷⁷ and tefilin.⁷⁸ serves a reminder of the Exodus (Ex. 13:9) and of our obligation to study and to teach Torah to our children (Deut: 6:4-9; 13-21). See Yesod Mora, Chapter 5. I will hint to you here at a secret. Know that “the complete is very complete.”⁷⁹ Scripture therefore says with regard to Abraham,⁸⁰ and kept My charge, My commandments, My statutes, and My laws (Gen. 26:5).⁸¹

footnotes: ⁷¹ I.E. apparently never got around to this (Weiser). ⁷² They remind us not to alter the species, which God has created, by crossbreeding or cross-planting. ⁷³ The unleavened bread serves as a reminder of Exodus. See Deut. 16:3. ⁷⁴ The sukkot ⁷⁵ The tzitzit ⁷⁶ Scripture speaks of Rosh Ha-Shanah as being a memorial proclaimed with the blast of the horn. The commentaries offer various interpretations of what the sounding of the shofar ⁷⁷ To study and to teach Torah to one’s children. See Deut. 6:4-9; 13-21. ⁷⁸ The tefilin ⁷⁹ A person who is spiritually perfect does not need any reminder of what God desires of him, for on his own he knows God’s will. ⁸⁰ Who was complete. ⁸¹ Abraham on his own knew and kept God’s charge, commandments, statutes, and laws

OF TWO KINDS. The transmitters of tradition said that the word shatnez (two kinds) is made up of three words.⁸² is a combination of shu’a (hackled), tavuy (spun), and nuz (twined). It may come from a five-letter root.⁸³. The meaning of shatnez is “mixed.”⁸⁴ It is a noun which stands alone in Scripture.⁸⁵

footnotes: ⁸² According to the rabbis the term shatnez ⁸³ It comes from the root shin, ayin, tet, nun, zayin ⁸⁴ It refers to a garment made out of a mixture of linen and wool. See Deut. 22:11. ⁸⁵ It is not found in the construct, and no word is found to be in the construct with it (Weiser).

A BONDMAID, DESIGNATED FOR A MAN. The deniers⁸⁶ say that the bondmaid is not a Jewess. However, the correct interpretation according to the plain meaning of the text is that the bondmaid is the one mentioned in And if a man sell his daughter to be a maid-servant (Ex. 21:7) and that she is an Israelite. Our verse deals with an instance in which the bondmaid was designated for marriage to her master or his son.⁸⁷ However, she had not undergone the first stage of marriage.⁸⁸. During the period of erusin, which lasted for a year, the bride remained with her family. In the second stage, called nesu’im, the bride went to live with her husband. The meaning of nor was freedom given her is that she is not free until she undergoes the first stage of marriage as is the practice of young ladies.

footnotes: ⁸⁶ The Karaites. ⁸⁷ See Ex. 21:8,9. ⁸⁸ In ancient times marriage was effectuated in two stages. The first stage was called erusin

Many believe that necherefet means designated. However, I believe that necherefet is related to the word cherpah (reproach) because she is an unmarried virgin maidservant under the control of a stranger.

REDEEMED. Hofdeh (redeemed) is an infinitive in the hofal. The meaning of and not at all redeemed is that her father or any other family member did not redeem her before she became a young woman.

FREEDOM. The shuruk⁸⁹. in chufshah (freedom) is in place of a furtive kamatz, for the individual form of the word is chofesh.⁹⁰ are vocalized with a kamatz katan when declined. Compare, kotel, kotlah; chodesh, chodshah. Thus chufshah should have read chofshah, for the word chufshah (freedom) is the word chofesh plus the pronominal suffix. Scripture states, nor was freedom given her, because it was traditional to write a writ of manumission⁹¹ if her father sold her for a set time. The transmitters of tradition said that our verse speaks of a woman who was half free and half servant.⁹² 2:5. “What manner of bondwoman [does Scripture speak of in Lev. 19:20]? She that is half bondwoman and half freedwoman.” What they said is true.

footnotes: ⁸⁹ The kubbutz ⁹⁰ Nouns that are vocalized cholam, segol ⁹¹ When she was released from bondage. ⁹² See Keritot

THERE SHALL BE AN INQUISITION. Some say that bikkoret (inquisition) means a concubine.⁹³ (there shall be an inquisition) as she shall be a concubine; that is, she shall not be considered a fully married woman. They say that the same applies to the word biykkrotekha (among thy favorites) in Kings’ daughters are among thy favorites (Ps. 45:10).⁹⁴ However, they did not explain it correctly, for the meaning of biykkrotekha is, among the precious handmaidens.⁹⁵ is the word yikkrotekha (your precious ones), i.e., your precious maidens plus the bet prefix. There is no connection between bikkoret and biykkrotekha, for the former comes from the root bet, kof, resh and the latter from the root yod, kof, resh. The yod⁹⁶. is missing⁹⁷ because the bet, which serves as a preposition, is vocalized with a chirik.⁹⁸ of yikkrotekha is swallowed up by the chirik. It is vocalized with a chirik because of the confluence of two mobile shevas,⁹⁹ is a combination of the prefix be plus the word yekkrotekha. In such cases the prefix is vocalized with a chirik and the yod is not sounded. the first beneath the prefix¹⁰⁰. and the second beneath the first root letter of the word yikkrotekha, which is in the feminine.¹⁰¹. The tongue does not have the power to enunciate two mobile shevas in succession.¹⁰² back to back. The same is true for the entire language.¹⁰³. It applies to all cases where we have two furtive shevas in succession. There is no exception to this except for the word mi-yeshene (that sleep) in And many of them that sleep in the dust (Dan. 12:2),¹⁰⁴ should have read miyyshene. according to the reading of Ben Naphtali.¹⁰⁵ There are those who say that bikkoret is related to the word yevakker (seek) in shall not seek (Lev. 13:36). The meaning of bikkoret¹⁰⁶ is that the matter shall be searched out. The transmitters of tradition say he¹⁰⁷ 11a it is the bondwoman who is lashed. Hence some emend alav to aleha. incurs the penalty of being lashed with a strap made from the skin of cattle (bakar).¹⁰⁸ 3:12. This interpretation renders bikkoret as cattled, i.e., lashed with a strap made of cattle hide. In our texts of Rabbinic literature there is no such interpretation. Radak quotes this interpretation in the name of Rabbi Saadiah Gaon. See Weiser. This is true by way of tradition.¹⁰⁹ The word bikkoret is used as a support for the tradition.¹¹⁰ is not “lashed by cattle skin.” This section is placed here because the one who sleeps with the bondwoman oppresses the master of the bondwoman.¹¹¹ He therefore brings a ram as a guilt offering.¹¹² Furthermore, this type of intercourse can be interpreted midrashically as mixing diverse kinds, namely, a free man and a bondwoman.¹¹³

footnotes: ⁹³ This interpretation renders bikkoret tiheyeh ⁹⁴ This interpretation renders Ps. 45:10, Kings’ daughters are your concubines. ⁹⁵ In other words, biykkrotekha ⁹⁶ In biykkrotekha ⁹⁷ Is silent. ⁹⁸ The yod ⁹⁹ Biyikkrotekha ¹⁰⁰ The bet ¹⁰¹ Yikkrotekha ¹⁰² It is hard to pronounce two mobile shevas ¹⁰³ This rule does not apply only to the word biyikkrotekha ¹⁰⁴ According to the rule, mi-yeshene ¹⁰⁵ A tenth-century Massoretic scholar who lived in the Land of Israel. He edited the punctuation and accentuation of Scripture according to the tradition of his school. ¹⁰⁶ According to this opinion. ¹⁰⁷ The one who sleeps with the bondwoman. There appears to be a scribal error in the text, for according to Keritot ¹⁰⁸ Miscreants were lashed with a whip made of calf hide. See Makkot ¹⁰⁹ The law that the bondwoman is whipped with a strap made from cattle hide is true. The latter is known from tradition. It is not derived from the plain meaning of the text. ¹¹⁰ The literal meaning of bikkoret ¹¹¹ The previous verses speak of wronging one’s neighbor. ¹¹² One who oppresses his neighbor brings a ram as a guilt offering. See Lev. 5:21-26. ¹¹³ The verse immediately preceding deals with the prohibition of mixing different kinds.

AND HE SHALL BE FORGIVEN.¹¹⁴. I will explain this later.¹¹⁵ is that punishment shall be delayed until the person fully repents. See Volume 4, p. 110. The reason Scripture now discusses forbidden fruit is that Scripture had previously mentioned the seed of the field¹¹⁶ and the seed of the woman,¹¹⁷ who is likened to the ground.¹¹⁸ Scripture therefore¹¹⁹ now mentions that which is planted. It is known that fruit which grows before three years have passed is of no value and is harmful to the body. It is like all fish that have no fins and scales that are injurious to the body,0 and like all flesh of birds of prey and unclean animals that harm the wise soul. The intelligent will understand this.¹²⁰

footnotes: ¹¹⁴ Hebrew, ve-nislach lo ¹¹⁵ In his comments on Num. 14:19, I.E. explains that the meaning of ve-nislach ¹¹⁶ Verse 19. ¹¹⁷ Verse 20. ¹¹⁸ See I.E. on Lev. 12:2. ¹¹⁹ Because it had previously mentioned seed with regard to the field and a woman. ¹²⁰ See I.E. on Lev. 11:43.

[THEN YE SHALL COUNT THE FRUIT THEREOF AS FORBIDDEN.] The meaning of ve-areltem et orlato (then ye shall count as forbidden) is that the fruit is counted as a foreskin¹²¹ as, and you shall consider its fruit as foreskin. Orlah means a foreskin. Hence I.E.’s interpretation. which is harmful and serves no purpose, such as the “foreskin” of the lips,¹²² the ear,¹²³ and the foreskin of the penis.

footnotes: ¹²¹ I.E. renders ve-areltem et orlato ¹²² A “foreskin of the lips” is a metaphor for a speech impediment. See Ex. 6:12. ¹²³ A metaphor for something which interferes with hearing. See Jer. 6:10.

The meaning of ve-areltem (then ye shall count) is, you shall consider it as a foreskin. It is also beautifully explained in the Aramaic translation.¹²⁴, you shall surely distance.

footnotes: ¹²⁴ Onkelos renders ve-areltem et orlato

SHALL IT BE AS FORBIDDEN¹²⁵ (literally, foreskins).

footnotes: ¹²⁵ Hebrew, arelim

UNTO YOU.¹²⁶ This explains the meaning of ve-areltem (then ye shall count).¹²⁷ is, then you shall consider it as a foreskin.

footnotes: ¹²⁶ I.E. renders this, it shall be as foreskins forbidden unto you. ¹²⁷ According to I.E. the meaning of ve-areltem

SHALL BE HOLY, FOR GIVING PRAISE. For giving praise to the Lord. The kohen shall eat it.

[THAT IT MAY YIELD UNTO YOU MORE RICHLY THE INCREASE THEREOF.] That it may yield unto you more richly the increase thereof is connected to shall be holy, for giving praise (v. 24) even though it is some distance from it.¹²⁸ is connected to shall be holy, for giving praise even though it does not immediately follow it. If he have nothing, then he shall be sold for his theft (Ex. 22:2) is similarly connected to he shall pay five oxen for an ox (Ex. 21:37). There are many other similar instances.

footnotes: ¹²⁸ That it may yield unto you more richly the increase thereof

The meaning of I am the Lord your God is, I will place a blessing upon the produce.

YE SHALL NOT EAT WITH THE BLOOD. This is connected¹²⁹ to what is written above it.¹³⁰ Scripture warned against eating from the fruit of any planted tree until the fifth year. It similarly also prohibited one, if he is in the proximity of the sanctuary, to eat from any permitted flesh unless its blood first be sprinkled on the altar of God. The account of King Saul is a faithful witness to this interpretation, for the ark of the Lord was with Saul, and Scripture explicitly states, “Behold, the people are eating with the blood.”¹³¹. As I explained,¹³² it was as if the people were sacrificing to the demons, for this was their custom in Egypt. There they were accustomed to sacrifice in the name of the demons. Now this is clear,¹³³ is clear (Krinsky). since the blood was not poured on the altar in the worship of God. Neither shall ye practice divination is connected to ye shall not eat with the blood because they used to eat with the blood and go astray after the demons in Egypt, and they used to practice divination and soothsaying in Canaan. The aforementioned is clearly stated in Scripture.¹³⁴ This too was like the doings of the land of Egypt;…and…the doings of the land of Canaan (Lev. 18:3). The word menachesh means divines. Compare, I have observed the signs (nichashti), And the Lord hath blessed me (Gen. 30:27). Divinations take many forms. There are types of divination that employs images,¹³⁵ sticks,¹³⁶ actions,¹³⁷ movements,¹³⁸ days,¹³⁹ and hours.¹⁴⁰

footnotes: ¹²⁹ That is, related. ¹³⁰ To the law which precedes it. ¹³¹ See I Sam. 14:33. The exact reading of the latter is, Behold, the people sin against the Lord, in that they eat with the blood ¹³² See I.E. on Lev. 17:7. ¹³³ That the animal was sacrificed to the demons (Weiser). Or I.E.’s interpretation of Ye shall not eat with the blood ¹³⁴ See Deut. 18:10-14. ¹³⁵ Making predictions based on the images drawn on cards (Krinsky). ¹³⁶ Such as making predictions based on the way sticks fall. ¹³⁷ Making predictions based on whom a person meets or what happens to something a person owns, i.e., a black cat crossing one’s path or a mirror breaking. ¹³⁸ Bodily movements. ¹³⁹ Lucky days. ¹⁴⁰ Lucky hours.

SOOTHSAYING. Some say that the word te’onennu (soothsaying) is related to the word anah (answer). The soothsayer imagines something in his heart and inclines his ear to hear what the speaker will answer.¹⁴¹ means “and do not practice answering.” However, the rule of grammar rejects this interpretation.¹⁴² (answer) comes from the root ayin, nun, heh. Verbs from this root do not double their middle stem. There are those who say that te’onennu comes from the word onah (time). It is similar to the word onatah (her conjugal rights)¹⁴³ in and her conjugal rights, shall he not diminish (Ex. 21:10).¹⁴⁴ is, and do not set times; that is, do not divine by setting aside lucky days. However, it appears to me that te’onennu is related to the word anan (cloud), for it is known that the one who practices divination looks at the clouds and observes their forms and their movements. Te’onennu probably comes from a verb with a doubled root.¹⁴⁵. It is like the word tesovevu (you will go round about),¹⁴⁶. for we find, And with soothsayers (onenim) like the Philistines (Is. 2:6).¹⁴⁷ is a kal. There is no question that onenim comes from the root ayin, nun, nun. [I note this] for it is possible that te’onennu is a doubled form.¹⁴⁸. A verb which has a vav as it middle letter has its last stem letter doubled in the pi’el. In other words, the root of te’onennu is ayin, vav, nun. The last stem letter is doubled in the pi’el. Compare, te-komem from kof, vav, mem. Me’onen (one that uses divination) u-menachesh (Deut. 18:9) is proof.

footnotes: ¹⁴¹ The practitioner of this type of divination has a question in mind. He does not reveal the question to the person whom he is speaking to. However, he divines an answer to his question from what the person with whom he is conversing says. According to this interpretation ve-lo te’onennu ¹⁴² Anah ¹⁴³ The time set aside for conjugal rights. ¹⁴⁴ The meaning of ve-lo te’onennu ¹⁴⁵ Its root is ayin, nun, nun ¹⁴⁶ Which comes from the root samekh, bet, bet ¹⁴⁷ Onenim ¹⁴⁸ A word from the root ayin, vav, nun

[YE SHALL NOT ROUND THE CORNERS OF YOUR HEADS.] Scripture states, Ye shall not round the corners of your heads as the non-Jewish nations do, so that you will be separated from them. Now since the hair on the head and the beard serve to glorify a person it is unfit to destroy them. Some say that this verse is connected to Ye shall not make any cuttings in your flesh for the dead (v. 28), for there are people who destroy the hair on the corner of their heads and also on the corner of their beards for the dead.

CUTTINGS. We know the meaning of the corners of the head and of the beard from the words of tradition.¹⁴⁹ 32b.

footnotes: ¹⁴⁹ See Kiddushin

The word le-nefesh means for a dead body. It is also so rendered in the Aramaic translation.¹⁵⁰. This is its true meaning. The nun¹⁵¹. does not receive a dagesh¹⁵², or kamatz. If it is vocalized with a pattach, the letter which follows it receives a dagesh. I.E. explains that Scripture chose to vocalize la-nefesh with a kamatz to simplify enunciation (Weiser). However, it should be noted that if the lamed of la-nefesh was vocalized with a sheva, then the nun would also not receive a dagesh. Thus I.E.’s interpretation does not explain why the lamed of la-nefesh was not vocalized with a sheva. It is possible that in I.E.’s version of the Torah la-nefesh was vocalized with a pattach and that I.E. is explaining why, contrary to the laws of grammar, there is no dagesh in the nun of la-nefesh. in order to simplify enunciation.

footnotes: ¹⁵⁰ Onkelos renders la-nefesh, al mit ¹⁵¹ Of la-nefesh ¹⁵² A preposition prefixed to a stressed syllable of a noun can be vocalized with a sheva, pattach

IMPRINT ANY MARKS. Some say that this is connected to Ye shall not make any cuttings in your flesh, for there are people who, employing fire, mark their bodies with a recognizable form for the dead.¹⁵³ Even today there are those who, while young, mark their faces so that they [may] be recognized.¹⁵⁴ The word ka’aka (marks) is doubled.¹⁵⁵ and ayin root letters are doubled. Compare, He that spread forth the earth and that which cometh out of it (ve-tze’etza’ehah)¹⁵⁶ and alef of the root yod, tzadi, alef are doubled in ve-tze’etza’ehah (Is. 42:5). Ka’aka is related to the word ve-hoka (and hang)¹⁵⁷. in and hang them up (Num. 25:4).¹⁵⁸ ] is a writing dug into the flesh. Ka’aka is related to ve-hoka in and hang them up (Num. 25:4)…” They were hanged upon poles which were driven into the ground. According to the Aramaic translator, it is also an irregular word. He is also correct [in translating ka’aka as engraved].

footnotes: ¹⁵³ They brand an image of the deceased into their flesh (Weiser). ¹⁵⁴ This is still practiced among certain Arab tribes (Weiser). ¹⁵⁵ The kof ¹⁵⁶ The tzadi ¹⁵⁷ From the root resh, kof, ayin ¹⁵⁸ So too Rashi. “[ka’aka

[PROFANE NOT THY DAUGHTER.] Scripture now mentions profane not thy daughter because it earlier stated Ye shall not make any cuttings in your flesh (v. 28). The import of our verse is, your daughter shall not be displayed before the public.¹⁵⁹ Now the voice of a woman is like her nakedness.¹⁶⁰ 24a. A cutting is certainly so.¹⁶¹

footnotes: ¹⁵⁹ Your daughter shall not make markings upon her flesh for the dead because she may expose the place of the mark to show that she cut her flesh as a sign of mourning. ¹⁶⁰ Berachot ¹⁶¹ If it is prohibited to hear a women’s voice, it is certainly prohibited to look upon any part of her body that is exposed.

LEST THE LAND FALL INTO HARLOTRY. The reference is to the harlotry of the people of the land.¹⁶² is short for lest the people of the land. Compare, when a land sinneth against Me (Ezek. 14:13).¹⁶³

footnotes: ¹⁶² In other words, lest the land ¹⁶³ The meaning of which is, when the people of the land.

[YE SHALL KEEP MY SABBATHS.] Scripture now says, Ye shall keep My sabbaths, because it earlier¹⁶⁴ dealt with the dead, for there is no mourning on the Sabbath.

footnotes: ¹⁶⁴ In verse 28.

And reverence My sanctuary is to be understood as referring to the kohen gadol; he shall not act as other mourners do.¹⁶⁵ is not to observe mourning customs. See Lev. 21:10-12. There is a similar prohibition upon all the people of the sanctuary.¹⁶⁶ applies to all those who serve in the sanctuary.

footnotes: ¹⁶⁵ The kohen gadol ¹⁶⁶ And reverence My sanctuary

The meaning of I am the Lord is, God will punish you if you do not revere the sanctuary and respect it. Scripture similarly next mentions the ghosts and the familiar spirits (v. 31) because of the dead.¹⁶⁷ It similarly writes in Isaiah on behalf of the living unto the dead (Is. 8:19).¹⁶⁸; i.e., instead of seeking ghosts and familiar spirits and the dead concerning the welfare and future of the living, a people should inquire of God.

footnotes: ¹⁶⁷ Scripture earlier spoke of the dead. It now tells us that we are not to inquire of the dead by employing a ghost or a familiar spirit. ¹⁶⁸ The full verse reads: And when they say unto you: Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? On behalf of the living unto the dead

THE GHOSTS. Ovot (ghosts) is related to the word ovot (wineskins) in Like new wine-skins (Job 32:19), for wineskins are the main instruments in this “art.”¹⁶⁹

footnotes: ¹⁶⁹ The practitioners of this “art” use wineskins to make ghost-like sounds.

NOR UNTO FAMILIAR SPIRITS. Yidonim (familiar spirits) is related to the word da’at (knowledge). Those who turn to yidonim seek to know the future. The empty heads say if there were no truth in the ovot (ghosts) and in various magical practices, then Scripture would not have prohibited them. However, I say the reverse. Scripture would not have permitted that which was true. It only prohibited that which is false. The idols (elilim)¹⁷⁰ means something which does not exist. See I.E. on verse 4. and the images (v. 4) are proof of this. Were it not that I do not want to go on at length, I would have explained the incident of the woman who was an expert in divining by ghosts.¹⁷¹ I would have brought unquestionable proof to my explanation.

footnotes: ¹⁷⁰ According to I.E. elilim ¹⁷¹ The witch of En-dor. See I Sam 28:15. According to I.E the witch did not actually bring up the prophet Samuel. She employed trickery. See I.E. on Ex. 20:3 (Vol. 2, p. 418, and the notes thereto).

The meaning of Turn ye not is, do not turn to the one who knows the art.¹⁷²

footnotes: ¹⁷² Of communicating with the dead.

The meaning of seek them not out is, do not inquire of them as king Saul did.

The meaning of I am the Lord your God is, you shall not seek except for the Lord alone. Note, Scripture reads, to be defiled by them, because the soul of the one who inquires of a ghost or a familiar spirit is defiled, for it does not cleave to the Lord.

[THOU SHALT RISE UP BEFORE THE HOARY HEAD.] Scripture mentions the hoary head because it earlier mentioned the dead¹⁷³ and the aged are close to death, for the bodies of the old are considered dead.¹⁷⁴ Note, our verse refers to all the old and to every hoary head.¹⁷⁵ 32b. Also see Rashi.

footnotes: ¹⁷³ Verse 28. ¹⁷⁴ They do not fully function. ¹⁷⁵ Contrary to the opinion that our verse refers only to an old man who has acquired wisdom. See Kiddushin

The meaning of and thou shalt fear thy God is, fear the Lord who shall punish you in your old age.¹⁷⁶

footnotes: ¹⁷⁶ If you do not respect the aged when you are young.

AND IF A STRANGER SOUJORN WITH THEE. Scripture mentions the stranger after the old man. It does so to, as it were, to say, as I warned you to respect the old Israelite because he has no strength, I warn you not to wrong the foreigner because you are stronger than he is, or who has no power because he is in your country and subject to you.¹⁷⁷

footnotes: ¹⁷⁷ But is otherwise not powerless.

AND THOU SHALT LOVE HIM AS THYSELF. This has been explained.¹⁷⁸

footnotes: ¹⁷⁸ See I.E. on verse 18.

[YE SHALL DO NO UNRIGHTEOUSNESS.] Scripture states, Ye shall do no unrighteousness because it earlier dealt with the stranger. Our verse is similar to and judge righteously between a man and his brother, and the stranger that is with him (Deut. 1:16). You shall similarly not cheat in measurements; that is, you shall not deceive in measuring cubits, for the cubits vary.¹⁷⁹ It is also possible that the meaning of in judgment is according to the known practice of the land.¹⁸⁰

footnotes: ¹⁷⁹ From person to person. ¹⁸⁰ Use a measure which is accepted in the land. Do not use a foreign measure.

JUST BALANCES, JUST WEIGHT. Avne tzedek¹⁸¹ means just weights.

footnotes: ¹⁸¹ Literally, just stones.

A JUST EPHAH. For that which is dry.

AND A JUST HIN. For liquid. A just hin explains in measure (v. 36).

Scripture states, I am the Lord your God, who brought you out of the land of Egypt, because it earlier mentioned for ye were strangers in the land of Egypt (v. 34). Therefore, you are obligated to keep My statutes and ordinances in mind and observe them.

The meaning of I am the Lord is, you shall pursue my statutes which I placed upon you, for they are all righteous.