Lang: he;
Title: פרשת משפטים;
Content:
פרק כא
(א) וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם.
(ב) כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחׇפְשִׁי חִנָּם.
(ג) אִם בְּגַפּוֹ יָבֹא בְּגַפּוֹ יֵצֵא אִם בַּעַל אִשָּׁה הוּא וְיָצְאָה אִשְׁתּוֹ עִמּוֹ.
(ד) אִם אֲדֹנָיו יִתֶּן לוֹ אִשָּׁה וְיָלְדָה לוֹ בָנִים אוֹ בָנוֹת הָאִשָּׁה וִילָדֶיהָ תִּהְיֶה לַאדֹנֶיהָ וְהוּא יֵצֵא בְגַפּוֹ.
(ה) וְאִם אָמֹר יֹאמַר הָעֶבֶד אָהַבְתִּי אֶת אֲדֹנִי אֶת אִשְׁתִּי וְאֶת בָּנָי לֹא אֵצֵא חׇפְשִׁי.
(ו) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלֹהִים וְהִגִּישׁוֹ אֶל הַדֶּלֶת אוֹ אֶל הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם.
(ז) וְכִי יִמְכֹּר אִישׁ אֶת בִּתּוֹ לְאָמָה לֹא תֵצֵא כְּצֵאת הָעֲבָדִים.
(ח) אִם רָעָה בְּעֵינֵי אֲדֹנֶיהָ אֲשֶׁר [לוֹ] (לא) יְעָדָהּ וְהֶפְדָּהּ לְעַם נׇכְרִי לֹא יִמְשֹׁל לְמׇכְרָהּ בְּבִגְדוֹ בָהּ.
(ט) וְאִם לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה לָּהּ.
(י) אִם אַחֶרֶת יִקַּח לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע.
(יא) וְאִם שְׁלׇשׁ אֵלֶּה לֹא יַעֲשֶׂה לָהּ וְיָצְאָה חִנָּם אֵין כָּסֶף.
(יב) מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת.
(יג) וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה.
(יד) וְכִי יָזִד אִישׁ עַל רֵעֵהוּ לְהׇרְגוֹ בְעׇרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת.
(טו) וּמַכֵּה אָבִיו וְאִמּוֹ מוֹת יוּמָת.
(טז) וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת.
(יז) וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת.
(יח) וְכִי יְרִיבֻן אֲנָשִׁים וְהִכָּה אִישׁ אֶת רֵעֵהוּ בְּאֶבֶן אוֹ בְאֶגְרֹף וְלֹא יָמוּת וְנָפַל לְמִשְׁכָּב.
(יט) אִם יָקוּם וְהִתְהַלֵּךְ בַּחוּץ עַל מִשְׁעַנְתּוֹ וְנִקָּה הַמַּכֶּה רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא.
(כ) וְכִי יַכֶּה אִישׁ אֶת עַבְדּוֹ אוֹ אֶת אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם.
(כא) אַךְ אִם יוֹם אוֹ יוֹמַיִם יַעֲמֹד לֹא יֻקַּם כִּי כַסְפּוֹ הוּא.
(כב) וְכִי יִנָּצוּ אֲנָשִׁים וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ כַּאֲשֶׁר יָשִׁית עָלָיו בַּעַל הָאִשָּׁה וְנָתַן בִּפְלִלִים.
(כג) וְאִם אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ.
(כד) עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל.
(כה) כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה.
(כו) וְכִי יַכֶּה אִישׁ אֶת עֵין עַבְדּוֹ אוֹ אֶת עֵין אֲמָתוֹ וְשִׁחֲתָהּ לַחׇפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת עֵינוֹ.
(כז) וְאִם שֵׁן עַבְדּוֹ אוֹ שֵׁן אֲמָתוֹ יַפִּיל לַחׇפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת שִׁנּוֹ.
(כח) וְכִי יִגַּח שׁוֹר אֶת אִישׁ אוֹ אֶת אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִי.
(כט) וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת.
(ל) אִם כֹּפֶר יוּשַׁת עָלָיו וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכֹל אֲשֶׁר יוּשַׁת עָלָיו.
(לא) אוֹ בֵן יִגָּח אוֹ בַת יִגָּח כַּמִּשְׁפָּט הַזֶּה יֵעָשֶׂה לּוֹ.
(לב) אִם עֶבֶד יִגַּח הַשּׁוֹר אוֹ אָמָה כֶּסֶף שְׁלֹשִׁים שְׁקָלִים יִתֵּן לַאדֹנָיו וְהַשּׁוֹר יִסָּקֵל.
(לג) וְכִי יִפְתַּח אִישׁ בּוֹר אוֹ כִּי יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל שָׁמָּה שּׁוֹר אוֹ חֲמוֹר.
(לד) בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה לּוֹ.
(לה) וְכִי יִגֹּף שׁוֹר אִישׁ אֶת שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ וְגַם אֶת הַמֵּת יֶחֱצוּן.
(לו) אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא מִתְּמוֹל שִׁלְשֹׁם וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו שַׁלֵּם יְשַׁלֵּם שׁוֹר תַּחַת הַשּׁוֹר וְהַמֵּת יִהְיֶה לּוֹ.
(לז) כִּי יִגְנֹב אִישׁ שׁוֹר אוֹ שֶׂה וּטְבָחוֹ אוֹ מְכָרוֹ חֲמִשָּׁה בָקָר יְשַׁלֵּם תַּחַת הַשּׁוֹר וְאַרְבַּע צֹאן תַּחַת הַשֶּׂה.
פרק כב
(א) אִם בַּמַּחְתֶּרֶת יִמָּצֵא הַגַּנָּב וְהֻכָּה וָמֵת אֵין לוֹ דָּמִים.
(ב) אִם זָרְחָה הַשֶּׁמֶשׁ עָלָיו דָּמִים לוֹ שַׁלֵּם יְשַׁלֵּם אִם אֵין לוֹ וְנִמְכַּר בִּגְנֵבָתוֹ.
(ג) אִם הִמָּצֵא תִמָּצֵא בְיָדוֹ הַגְּנֵבָה מִשּׁוֹר עַד חֲמוֹר עַד שֶׂה חַיִּים שְׁנַיִם יְשַׁלֵּם.
(ד) כִּי יַבְעֶר אִישׁ שָׂדֶה אוֹ כֶרֶם וְשִׁלַּח אֶת בְּעִירֹה וּבִעֵר בִּשְׂדֵה אַחֵר מֵיטַב שָׂדֵהוּ וּמֵיטַב כַּרְמוֹ יְשַׁלֵּם.
(ה) כִּי תֵצֵא אֵשׁ וּמָצְאָה קֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת הַבְּעֵרָה.
(ו) כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ כֶּסֶף אוֹ כֵלִים לִשְׁמֹר וְגֻנַּב מִבֵּית הָאִישׁ אִם יִמָּצֵא הַגַּנָּב יְשַׁלֵּם שְׁנָיִם.
(ז) אִם לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל הַבַּיִת אֶל הָאֱלֹהִים אִם לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ.
(ח) עַל כׇּל דְּבַר פֶּשַׁע עַל שׁוֹר עַל חֲמוֹר עַל שֶׂה עַל שַׂלְמָה עַל כׇּל אֲבֵדָה אֲשֶׁר יֹאמַר כִּי הוּא זֶה עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ.
(ט) כִּי יִתֵּן אִישׁ אֶל רֵעֵהוּ חֲמוֹר אוֹ שׁוֹר אוֹ שֶׂה וְכׇל בְּהֵמָה לִשְׁמֹר וּמֵת אוֹ נִשְׁבַּר אוֹ נִשְׁבָּה אֵין רֹאֶה.
(י) שְׁבֻעַת י״י תִּהְיֶה בֵּין שְׁנֵיהֶם אִם לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ וְלָקַח בְּעָלָיו וְלֹא יְשַׁלֵּם.
(יא) וְאִם גָּנֹב יִגָּנֵב מֵעִמּוֹ יְשַׁלֵּם לִבְעָלָיו.
(יב) אִם טָרֹף יִטָּרֵף יְבִאֵהוּ עֵד הַטְּרֵפָה לֹא יְשַׁלֵּם.
(יג) וְכִי יִשְׁאַל אִישׁ מֵעִם רֵעֵהוּ וְנִשְׁבַּר אוֹ מֵת בְּעָלָיו אֵין עִמּוֹ שַׁלֵּם יְשַׁלֵּם.
(יד) אִם בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם אִם שָׂכִיר הוּא בָּא בִּשְׂכָרוֹ.
(טו) וְכִי יְפַתֶּה אִישׁ בְּתוּלָה אֲשֶׁר לֹא אֹרָשָׂה וְשָׁכַב עִמָּהּ מָהֹר יִמְהָרֶנָּה לּוֹ לְאִשָּׁה.
(טז) אִם מָאֵן יְמָאֵן אָבִיהָ לְתִתָּהּ לוֹ כֶּסֶף יִשְׁקֹל כְּמֹהַר הַבְּתוּלֹת.
(יז) מְכַשֵּׁפָה לֹא תְחַיֶּה.
(יח) כׇּל שֹׁכֵב עִם בְּהֵמָה מוֹת יוּמָת.
(יט) זֹבֵחַ לָאֱלֹהִים יׇחֳרָם בִּלְתִּי לַי״י לְבַדּוֹ.
(כ) וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם.
(כא) כׇּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן.
(כב) אִם עַנֵּה תְעַנֶּה אֹתוֹ כִּי אִם צָעֹק יִצְעַק אֵלַי שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ.
(כג) וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים.
(כד) אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי עִמָּךְ לֹא תִהְיֶה לוֹ כְּנֹשֶׁה לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ.
(כה) אִם חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ.
(כו) כִּי הִוא כְסוּתֹה לְבַדָּהּ הִוא שִׂמְלָתוֹ לְעֹרוֹ בַּמֶּה יִשְׁכָּב וְהָיָה כִּי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי.
(כז) אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר.
(כח) מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן לִי.
(כט) כֵּן תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ לִי.
(ל) וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִכוּן אֹתוֹ.
פרק כג
(א) לֹא תִשָּׂא שֵׁמַע שָׁוְא אַל תָּשֶׁת יָדְךָ עִם רָשָׁע לִהְיֹת עֵד חָמָס.
(ב) לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת וְלֹא תַעֲנֶה עַל רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת.
(ג) וְדָל לֹא תֶהְדַּר בְּרִיבוֹ.
(ד) כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ.
(ה) כִּי תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ.
(ו) לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ.
(ז) מִדְּבַר שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל תַּהֲרֹג כִּי לֹא אַצְדִּיק רָשָׁע.
(ח) וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וִיסַלֵּף דִּבְרֵי צַדִּיקִים.
(ט) וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת נֶפֶשׁ הַגֵּר כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם.
(י) וְשֵׁשׁ שָׁנִים תִּזְרַע אֶת אַרְצֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ.
(יא) וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ.
(יב) שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר.
(יג) וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל פִּיךָ.
(יד) שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה.
(טו) אֶת חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי בוֹ יָצָאתָ מִמִּצְרָיִם וְלֹא יֵרָאוּ פָנַי רֵיקָם.
(טז) וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה בְּאׇסְפְּךָ אֶת מַעֲשֶׂיךָ מִן הַשָּׂדֶה.
(יז) שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כׇּל זְכוּרְךָ אֶל פְּנֵי הָאָדֹן י״י.
(יח) לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר.
(יט) רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית י״י אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ.
(כ) הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמׇרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי.
(כא) הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ.
(כב) כִּי אִם שָׁמוֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת אֹיְבֶיךָ וְצַרְתִּי אֶת צֹרְרֶיךָ.
(כג) כִּי יֵלֵךְ מַלְאָכִי לְפָנֶיךָ וֶהֱבִיאֲךָ אֶל הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי וְהַכְּנַעֲנִי הַחִוִּי וְהַיְבוּסִי וְהִכְחַדְתִּיו.
(כד) לֹא תִשְׁתַּחֲוֶה לֵאלֹהֵיהֶם וְלֹא תׇעׇבְדֵם וְלֹא תַעֲשֶׂה כְּמַעֲשֵׂיהֶם כִּי הָרֵס תְּהָרְסֵם וְשַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם.
(כה) וַעֲבַדְתֶּם אֵת י״י אֱלֹהֵיכֶם וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ.
(כו) לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת מִסְפַּר יָמֶיךָ אֲמַלֵּא.
(כז) אֶת אֵימָתִי אֲשַׁלַּח לְפָנֶיךָ וְהַמֹּתִי אֶת כׇּל הָעָם אֲשֶׁר תָּבֹא בָּהֶם וְנָתַתִּי אֶת כׇּל אֹיְבֶיךָ אֵלֶיךָ עֹרֶף.
(כח) וְשָׁלַחְתִּי אֶת הַצִּרְעָה לְפָנֶיךָ וְגֵרְשָׁה אֶת הַחִוִּי אֶת הַכְּנַעֲנִי וְאֶת הַחִתִּי מִלְּפָנֶיךָ.
(כט) לֹא אֲגָרְשֶׁנּוּ מִפָּנֶיךָ בְּשָׁנָה אֶחָת פֶּן תִּהְיֶה הָאָרֶץ שְׁמָמָה וְרַבָּה עָלֶיךָ חַיַּת הַשָּׂדֶה.
(ל) מְעַט מְעַט אֲגָרְשֶׁנּוּ מִפָּנֶיךָ עַד אֲשֶׁר תִּפְרֶה וְנָחַלְתָּ אֶת הָאָרֶץ.
(לא) וְשַׁתִּי אֶת גְּבֻלְךָ מִיַּם סוּף וְעַד יָם פְּלִשְׁתִּים וּמִמִּדְבָּר עַד הַנָּהָר כִּי אֶתֵּן בְּיֶדְכֶם אֵת יֹשְׁבֵי הָאָרֶץ וְגֵרַשְׁתָּמוֹ מִפָּנֶיךָ.
(לב) לֹא תִכְרֹת לָהֶם וְלֵאלֹהֵיהֶם בְּרִית.
(לג) לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן יַחֲטִיאוּ אֹתְךָ לִי כִּי תַעֲבֹד אֶת אֱלֹהֵיהֶם כִּי יִהְיֶה לְךָ לְמוֹקֵשׁ.
פרק כד
(א) וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל י״י אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק.
(ב) וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל י״י וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ.
(ג) וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כׇּל דִּבְרֵי י״י וְאֵת כׇּל הַמִּשְׁפָּטִים וַיַּעַן כׇּל הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כׇּל הַדְּבָרִים אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה.
(ד) וַיִּכְתֹּב מֹשֶׁה אֵת כׇּל דִּבְרֵי י״י וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל.
(ה) וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַי״י פָּרִים.
(ו) וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל הַמִּזְבֵּחַ.
(ז) וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאׇזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה וְנִשְׁמָע.
(ח) וַיִּקַּח מֹשֶׁה אֶת הַדָּם וַיִּזְרֹק עַל הָעָם וַיֹּאמֶר הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת י״י עִמָּכֶם עַל כׇּל הַדְּבָרִים הָאֵלֶּה.
(ט) וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל.
(י) וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר.
(יא) וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ.
(יב) וַיֹּאמֶר י״י אֶל מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה שָׁם וְאֶתְּנָה לְךָ אֶת לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם.
(יג) וַיָּקׇם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל הַר הָאֱלֹהִים.
(יד) וְאֶל הַזְּקֵנִים אָמַר שְׁבוּ לָנוּ בָזֶה עַד אֲשֶׁר נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם.
(טו) וַיַּעַל מֹשֶׁה אֶל הָהָר וַיְכַס הֶעָנָן אֶת הָהָר.
(טז) וַיִּשְׁכֹּן כְּבוֹד י״י עַל הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן.
(יז) וּמַרְאֵה כְּבוֹד י״י כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל.
(יח) וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה.
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Lang: en;
Title: Parashat Mishpatim;
Content:
Chapter 21
(1) And these are the ordinances which you shall set before them:
(2) If you buy a Hebrew slave,a Hebrew slave | עֶבֶד עִבְרִי – Though the term is ambiguous and can also sustain the meaning: "a slave of a Hebrew", allowing for the possibility that the verse speaks also of Canaanite slaves, Rabbinic consensus is that the verse refers only to a Hebrew slave (Mekhilta DeRabbi Yishmael). he shall work for six years and in the seventhin the seventh | וּבַשְּׁבִעִת – See Rashbam (and most commentators) that the verse refers to the seventh year from the time the slave was bought. Cf. R"Y Bekhor Shor who uniquely suggests that the verse refers to the Sabbatical year when agricultural work is prohibited. he shall go free,go free | יֵצֵא לַחׇפְשִׁי – It is debated whether the word "לַחׇפְשִׁי" is an adjective with an extraneous "ל" in the beginning (compare the "ל" of "לְאַבְשָׁלוֹם" in Divrei HaYamim I 3:2) or a noun ("to freedom") with a superfluous "י" at the end, similar to "הַיֹּשְׁבִי" of Tehillim 123:1 (Ibn Ezra). gratis.gratis | חִנָּם – Both the Hebrew "חנם" and the English "gratis" relate to the word grace/חן. The verse teaches that there is no redemptive fee, and even if the master had paid for medical expenses and the like, the freed slave is not obligated to pay him back (Mekhilta DeRashbi).
(3) If he comes alone,alone | בְּגַפּוֹ – The noun "גּף" occurs only here and in Mishlei 9:3. Though all agree that our verse refers to the slave's arriving unmarried, the noun's etymology is debated. It might relate to the word "גב", a back (R. Saadia Gaon), "גוף", a body (Ibn Ezra), or "כנף", an edge, often of a cloak (Rashi, Shadal, understanding that the verse is saying that he came with nothing but the coat on his back, and compare Bereshit 32:11). he shall go out alone; if he is husband to a wife, his wife shall go out with him.
(4) If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's, and he shall go out alone.
(5) And if the slave should clearly say,clearly say | אָמֹר יֹאמַר – This form, an infinitive followed by another form of the verb, generally expresses emphasis. However, the Sages learn from the doubling that the slave may only continue his servitude and have his ear pierced if he repeated this declaration both during his term of service and when it was completed (Mekhilta DeRabbi Yishmael). "I love my master, my wife, and my children, I shall not go free",
(6) his master shall have him approach the judges,judges | הָאֱלֹהִים – See Mekhilta DeRabbi Yishmael that the word takes its secular meaning of "judges" and see Ibn Ezra that they are so called because they "establish God's laws in the land". and have him approach the door or the doorpost, and his master shall pierce his ear with the awl,with an awl | בַּמַּרְצֵעַ – This term might refer to any tool used for piercing. and he shall serve him forever.forever | לְעֹלָם – See Rashbam that the connotation is: "for life", pointing to the term's usage in Shemuel I 1:22. However, the Sages learn from Vayikra 25:10 that the slave goes free at the Jubilee year (Mekhilta DeRabbi Yishmael).
(7) And if a man sells his daughter as a handmaid, she shall not go out as the male slaves do.
(8) If she is unpleasing in the eyes of her master to whom she was designated,to whom she was designated | אֲשֶׁר לוֹ יְעָדָהּ – This is the way the clause is read; in the Torah, though, it is written: "אֲשֶׁר לא יְעָדָהּ", "that he did not designate her". The intent is the same; though she was sold with the intent that her master designate her as his wife, he did not do so. he must let her be redeemed. He has no authorityHe has no authority | לֹא יִמְשֹׁל – The root "משל" means to rule or have dominion over, here referring to authority. It is not clear if the clause refers to the master (R"Y Bekhor Shor), the father (Bavli Kiddushin 18b, Mekhilta DeRabbi Yishmael), or both (Rashi). to sell her to a foreign peopleto a foreign people | לְעַם נׇכְרִי – See Mekhilta DeRabbi Yishmael that the verse prohibits selling the maidservant to a Gentile, or R"Y Bekhor Shor that it prohibits the master from giving the woman in marriage to his Canaanite slave. Cf. Targum Onkelos: "to another person", with the verse prohibiting selling the maidservant to even an Israelite. [R. Saadia on Bereshit 40:4 points to the phrase "הֲגוֹי גַּם צַדִּיק תַּהֲרֹג" (will you kill even an innocent person) as another examples of a case where "עם" might refer to an individual.] Cf. Shadal and R. D"Z Hoffmann who suggest that the term "עַם נׇכְרִי" refers to any non-relative, understanding "עם" to mean "family" or "tribe" rather than nation. once he has betrayed her.once he has betrayed her | בְּבִגְדוֹ בָהּ – The subject is ambiguous and might refer either to the master who betrayed the maidservant by not taking her in marriage, or to the father who betrayed his daughter by selling her (see R. Yishmael and R. Yonatan b. Avtalmos in Mekhilta DeRabbi Yishmael, respectively).
(9) And if he designates her to his son, he shall deal with her as is the legal custom of daughters.
(10) And if he takes another, he shall not diminish her food,her food | שְׁאֵרָהּ – Literally: "her flesh". This could refer to meat, as in Tehillim 78:27, and here, by extension, to all food (many commentators). Ibn Ezra reaches the same conclusion but translates: "(that which sustains) her flesh". He also suggests that the word might relate to the noun "מִשְׁאֶרֶת", a kneading bowl (Devarim 28:5), and refer to bread. Cf. R. Yehuda HaNasi in Mekhilta DeRabbi Yishmael and Ramban that here the term refers to sexual intercourse, pointing to the root's usage in this context in Vayikra 18:6-13. clothingher clothing | כְּסוּתָהּ – The noun relates to the root "כסה", to cover, and might more literally be translated as: "covering". and cohabitation.cohabitation | וְעֹנָתָהּ – The word might relate to the noun "מעונה", a dwelling, and refer either to shelter (Rashbam) or sexual intercourse (see R. D"Z Hoffmann). Alternatively, it relates to the noun "עונה" or "עת", a season or period of time, referring to a set time for relations (Ibn Ezra). Cf. Shadal that the word relates to the root "ענה", to respond or to fulfill a request, and thus came to mean "the fulfilling of a matter's conditions", or in this case: one's "conjugal rights".
(11) And if he does not do these three things for her, she shall go out gratis, without money.without money | אֵין כָּסֶף – See R. Saadia (quoted by Ibn Ezra) that this is simply an elaboration of the previous clause, emphasizing that the handmaid need not pay anything when she is freed.
(12) He who strikes a man so that he dies, shall surely be put to death.
(13) But he who did not act with premeditation,did not act with premeditation | וַאֲשֶׁר לֹא צָדָה – Similarly: "he did not lie in wait for him" or "he did not act intentionally" (See Onkelos, Rashi, and Rashbam, pointing to Bemidbar 35:11 and Shemuel I 24:11 where the root "צדה" implies intent and plotting.) but God caused it to happen, I will make for you a place to which he might flee.place to… flee | מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה – The verse refers to the cities of refuge discussed at length in Bemidbar 35 and Devarim 19. See also Cities of Refuge or Exile.
(14) And if a person schemes against his fellow to kill him with cunning, from my altarfrom my altar | מֵעִם מִזְבְּחִי – As altars were considered places of sanctuary where one accused of murder might flee (see Melakhim I 2:28), the verse stipulates that in cases of intentional murder, even one who is holding onto the horns of the altar should be taken to be punished. you shall take him to die.
(15) And he who strikes his father or mother shall surely be put to death.
(16) And he who kidnaps a person and sells him, and he was found in his hand,and he was found in his hand | וְנִמְצָא בְיָדוֹ – See Rashi and R"Y Bekhor Shor that the connotation is that there were witnesses to the theft and/or sale. Cf. Ramban, following Bavli Sanhedrin 85b, that the phrase teaches that the kidnapper is not guilty until he brings the abductee into his own domain (into "his hand"). Alternatively, the "ו" of "וְנִמְצָא" means "or" rather than "and", so that the verse reads: "whether he has sold him or whether he is found in his hand" (HaKorem, many modern translations). shall surely be put to death.
(17) And he who cursescurses | וּמְקַלֵּל – The word stems from the root "קלל", to be slight, and hence can also mean: "to dishonor", "treat with contempt", or: "to trivialize". It is the opposite of the root "כבד", to be heavy or honored, so that our prohibition is in essence the flipside of the command "honor your father and your mother". However, according to Mekhilta DeRabbi Yishmael, one is not guilty unless one curses their parent with the name of God. his father or mother shall surely be put to death.
(18) And if men quarrel, and a man strikes his fellow with a stone or clod of earth,clod of earth | בְאֶגְרֹף – This word appears only here and in Yeshayahu 58:4, making it difficult to define. See Ibn Ezra who connects it to the noun "מִגְרָפָה" (itself appearing only once, in Yoel 1:17), understood to mean: a clump of dirt. Cf. Rashbam: "brick" or "rock", suggesting that the word must be parallel to "אֶבֶן" in the earlier part of the verse. Alternatively, an "אֶגְרֹף" might be a "fist", as per the word's usage in Rabbinic and modern Hebrew (see R. D"Z Hoffmann, who relates the word to the verb "לגרף" in Shofetim 5:21, which he understands to mean: "to gather in the hand"). For further discussion, see Changing Meanings. and he does not die, but is bedridden,
(19) if he rises and walks about outside on his cane,on his cane | עַל מִשְׁעַנְתּוֹ – Literally: "on his support", and see R. Yishmael in the Mekhilta that the term should be understood metaphorically to mean: "by his own power", that the injured person is cured enough that he can walk without outside assistance. the one who struck will be acquitted; only he shall provide for his loss of workhis loss of work | שִׁבְתּוֹ – Literally: "his cessation", from the root "שבת", or: "his sitting", from the root "ישב" (Ibn Ezra) and to thoroughly heal him.
(20) And if a man strikes his slave or maidservant with a staff,a staff | בַּשֵּׁבֶט – See Rashbam that the verse intentionally chooses an implement with which a master is likely to rebuke a slave, to teach that if he instead struck him with a sword or the like, he would be culpable even if the slave first died after a couple of days. and he dies under his hand,under his hand | תַּחַת יָדוֹ – In other words, the slave died at the time of the smiting, and did not survive a day or two (R. Avraham b. HaRambam). Alternatively, the phrase means: "in his possession", teaching that the master is only accountable if the slave was still in his possession at the time he died. If he smote his slave but sold him before he died, he is not culpable, presumably because the fact that another bought him indicates that the slave did not appear to be dying at the time of the sale (Mekhilta). he shall surely be avenged.
(21) But if he survives a day or two, he shall not be avenged for he is his money.for he is his money | כִּי כַסְפּוֹ הוּא – Since the slave is his property, the owner has a right to rebuke him via physical punishment (but not to kill him), and it is thus assumed that, unless he dies immediately, that his intention was not to kill him (Ibn Ezra, Shadal). According to this reasoning, if one smote a slave who is not one's property, he would be held accountable even if the victim survived a day or two.
(22) And if men fight and they smite a pregnant woman, and her children come out,her children come out | וְיָצְאוּ יְלָדֶיהָ – It is not clear if the phrase refers to a miscarriage (most commentators) or simply to a premature birth (several Karaite commentators). but there is no harm,harm | אָסוֹן – This word appears only here and in the Yosef narratives making it difficult to define precisely. Though in both contexts it relates to some type of injury or accident, it is not clear how severe, i.e. if the verse refers specifically to death (most commentators) or also to lesser injuries. Moreover, it is ambiguous whether the harm spoken of relates to the mother (most commentators), the fetus (several Karaite commentators), or one of the assailants (Rambam). For discussion of the ramifications of each reading for how Torah views both the status of a fetus and injury to untargeted victims, see Injury to Bystanders. he shall surely be punished as the women's husband imposes upon him, and he shall give according to the judges.according to the judges | בִּפְלִלִים – See Targum Onkelos, Rashi and others, pointing to usage of the root in Shemuel I 2:25. Similarly: "according to the reckoning" (Rashbam), or: "by arbitration".
(23) If there is harm, you shall give life for life,
(24) eye for eye,eye for eye | עַיִן תַּחַת עַיִן – Though the verse appears to refer to talionic punishment, literally giving an eye for an eye, the vast majority of Rabbinic commentators understand the verse metaphorically to refer to monetary compensations. For further discussion, see Eye for an Eye. tooth for tooth, hand, for hand, leg for leg,
(25) burn for burn, wound for wound, bruise for bruise.
(26) And if a man strikes the eye of his slave or the eye of his maidservant, and destroys it, he shall send him free for his eye.
(27) And if he knocks out the tooth of his slave or the tooth of his maidservant, he shall send him free for his tooth.
(28) If an ox gores a man or a woman, and they die, the ox shall surely be stoned, and its flesh shall not be eaten, but the owner of the ox is acquitted.
(29) But if the ox is a gorer from yesterday or the day before, and its owner had been warned, but he did not watch over it, and it killed a man or woman, the ox shall be stoned and also its owner shall be put to death.shall be put to death | יוּמָת – See Mekhilta and Bavli Sanhedrin 15a that the verse refers to "death by the hand of God" rather than in human courts.
(30) IfIf | אִם – See R"Y Bekhor Shor, Shadal, and Hoil Moshe that the heirs (or perhaps the court) have the choice of either exacting death or seeking monetary compensation. Alternatively: "when" (Mekhilta DeRashbi and Rashi, understanding that taking a ransom is obligatory, not a choice). a ransom is set for him, he shall give a redemption for his soulfor his soul | נַפְשׁוֹ – See Shadal. Alternatively: "of his soul" with the verse stipulating that he must pay either the value of the person who was killed (R. Yishmael) or the value of the owner of the ox (R. Akiva). as is set upon him.
(31) Whetherwhether | אוֹ – Literally: "or", and see Ramban that the word highlights that this law comes to add to the previous one about an ox goring adults. Alternatively: "if" (rejected opinion in Ramban). it gores a son or gores a daughter, according to this ordinance it shall be done to him.
(32) If the ox gores a slave or a maidservant, he shall give thirty shekels of silver to his master, and the ox shall be stoned.
(33) If a man opens a pit or if a man digs a pit and does not cover it, and an ox or donkey falls into it,
(34) the owner of the pit shall pay; he shall restore money to its owner, and the dead shall be his.shall be his | יִהְיֶה לּוֹ – The verse is ambiguous as to whether the dead body belongs to the one who sustained the loss (see Rashbam) or to the one who caused it (Mekhilta, Bavli Bava Kamma 10b).
(35) And if a man's ox gores his fellow's ox, and he dies, they shall sell the live ox and halve its money, and also the dead they should halve.
(36) Or if it is known that the ox was a gorer from yesterday or the day before, and the owner did not watch over it, he shall surely pay an ox for the ox, and the dead shall be his.
(37) If a person steals an ox or a sheep and slaughters it or sells it, he shall pay five cattle for the ox and four sheep for the sheep.sheep for the sheep | צֹאן תַּחַת הַשֶּׂה – The Hebrew uses two distinct terms, "צֹאן", referring to the entire category of small domesticated animals, including both goats and sheep, and a "שֶׂה" which refers to any member of that category.
Chapter 22
(1) If a thief is found in the act of breaking in,in the act of breaking in | בַּמַּחְתֶּרֶת – The noun relates to the root "חתר", to dig or tunnel through, and might more literally translate: "[in the act of] tunneling". and is struck and dies, he has no bloodguilt.he has no bloodguilt | אֵין לוֹ דָּמִים – Literally: "he has no blood". See Rashbam and Ibn Ezra that the phrase refers to the individual who killed the burglar, who is not considered to have spilled blood in so doing, for he was acting in self-defense. Alternatively, the subject of the clause is the burglar (the subject of the earlier part of the verse), who is not considered "a man of blood", i.e. a living being, and as such one who kills him is like one who killed a dead man and hence not culpable (Rashi, Shadal).
(2) If the sun rises upon him,If the sun rises upon him | אִם זָרְחָה הַשֶּׁמֶשׁ עָלָיו – This might mean that the burglary occurred during the day (Rashbam) or that the burglar was out in the open, and not tunneling (R"Y Bekhor Shor, and see also Targum Onkelos). Cf. Rashi that the expression is a metaphor: "if it is clear as day" (that the burglar was not coming with intent to kill). he has bloodguilt.he has bloodguilt | דָּמִים לוֹ – Literally: "he has blood". See the note on the previous verse, that the phrase might refer to the individual who kills the burglar who, in this case, has bloodguilt (since the assumption is that his own life was not endangered), or to the burglar who is considered a "man of blood", a living person, and as such, one is culpable if one kills him. He shall surely pay,he shall surely pay | שַׁלֵּם יְשַׁלֵּם – This phrase refers to the burglar; if he is not killed, he must pay for what he stole. and if he has nothing, he shall be sold for his theft.
(3) If the stolen item should indeed be found in his hand, alive,alive | חַיִּים – See Targum Onkelos, Rashbam and others that this adjective modifies the various animals, with the law standing in contrast to that of Shemot 21:37, teaching that if the stolen animal is not slaughtered, but alive, the thief pays double and not four or five-fold. Cf. Mekhilta: "he shall pay two live (animals)", reading the word "alive" as the beginning of the final clause of the verse (חַיִּים שְׁנַיִם יְשַׁלֵּם), rather than the end of the earlier clause. from ox to donkey to sheep, he shall pay double.
(4) If a man has his animals grazegraze | יַבְעֶר – See Rashbam and Ibn Ezra that the verb relates to the noun "בְּעִיר", an animal or livestock (see Bemidbar 20:4), and refers to causing them to eat. Cf. R"Y Bekhor Shor and Shadal: "destroy" or "clear out", as per the verb's usage in Devarim 21:9. It is also possible that the root "בער" more generally means: "consume", and can thus refer to either grazing, kindling fire (as per its usage in verse 5), or destroying. in a field or vineyard, and he sent forth his animalsent forth his animal | וְשִׁלַּח אֶת בְּעִירֹה – According to Bavli Bava Kamma 2b this phrase refers to damage done by the animal by treading on the field or vineyard, while the second clause "וּבִעֵר בִּשְׂדֵה אַחֵר", refers to damage done by eating. As such, the verse opens with a general statement of destruction caused by an animal and moves to give two examples, נזקי רגל, "damage of the foot" and נזקי שן, "damage of the tooth". and it grazed in the field of another, from the best of his field and the best of his vineyardhis vineyard | וּמֵיטַב כַּרְמוֹ – It is unclear if the verse refers to the field and vineyard of the injured party or of the person who caused the damage (see the dispute between R. Yishmael and R. Akiva in Bavli Bava Kamma 6b). he shall pay.
(5) If fire goes out and catches in thorns, so that stacked grain, or standing grain, or a field is consumed, he who kindled the fire shall surely pay.
(6) If a man gives his fellow money or vessels to watch over, and it was stolen from the man's house, if the thief is found, he shall pay two-fold.
(7) If the thief is not found, the owner of the houseowner of the house| בַּעַל הַבַּיִת – This might refer to the person who was guarding the objects in his home (R"Y Bekhor Shor and R. Avraham b. HaRambam), or alternatively to the owner of the objects, who brings the guard to court (Ibn Ezra, first commentary). shall come near to the judges,to the judges | אֶל הָאֱלֹהִים – See Mekhilta DeRashbi, Targum Onkelos, and others that the word takes its secular meaning of "judges". Cf. the rejected opinion in Mekhilta DeRabbi Yishmael that "אֱלֹהִים" might take its more sacred meaning, and relate to the Divine, here referring to inquiring of God through the Urim and Tummim. It is also possible that the verse refers to the "place of God", the Temple, the site of judgment (see Devarim 17:8-9). to determine whether he did notto determine whether he did not | אִם לֹא – Literally: "if he did not…", but see Shadal and R. D"Z Hoffmann that this is a truncated expression and the word "to determine" (or the equivalent) must be supplied. Cf. Rashi, Rashbam, and others: "(to swear) that he did not…", but see Shadal that if this is an oath, the negative formulation of "if not" would imply a positive, that he actually did send forth his hand (compare the oaths of Bemidbar 14:28, Shemuel II 19:24, and Yeshayahu 14:24). send forth his handsend forth his hand | שָׁלַח יָדוֹ – See Shadal that sending forth a hand refers to taking that which belongs to another (in this case, stealing), as per the phrase's usage in Esther 9:10,15. If it is determined that the guard did not steal the object, then he is not culpable. Elsewhere though, the phrase refers to harming or touching something, leading Bavli Bava Metzia 107b to suggest that our verse refers to the watchman's making personal use of the object. Once the guard has used the article for his own benefit, he then becomes responsible for all and is culpable even if it is stolen by another. on the propertyproperty | בִּמְלֶאכֶת – Though "מלאכה" often takes the meaning "work", it can also refer to possessions, or perhaps more specifically to livestock, as in Bereshit 33:14 and Shemuel I 15:9. Compare the similar term "עֲבֻדָּה" (work/possessions) in Bereshit 26:14. of his fellow.
(8) For every claim of crime,for every claim of crime | עַל כׇּל דְּבַר פֶּשַׁע – The word "דבר" can mean either "word" or "matter" and thus here might be translated as either: "claim" or "case". Alternative translations of the word "פֶּשַׁע" as used here include: "liability" (Targum Onkelos), "breach of trust / dishonesty" (Rashi), "trespass" (R. D"Z Hoffmann). regarding an ox, a donkey, a sheep, a garment, or any loss about which one may say, "This is it",this is it | כִּי הוּא זֶה – In other words, the person who left his goods to be guarded claims, "This is mine". the words of both shall come to the judges; whomever the judges find guilty shall pay two-fold to his fellow.
(9) If a man gives to his fellow a donkey or ox or sheep or any animal to watch over, and it dies,and it dies | וּמֵת – See Mekhilta that the connotation is that it died a natural death. or gets broken,gets broken | נִשְׁבַּר – The verse might refer to a case in which the animal has been maimed by another animal (Mekhilta, and see Melakhim I 13:28), or perhaps also to a case where it was injured in a fall or the like (R. Hirsch). If the former, the difference between "נשבר" and "טרף" (torn, the case mentioned in verse 12) might be that only in the latter case does the animal also eat its prey (R. D"Z Hoffmann). or is captured,captured | נִשְׁבָּה – The root "שבה" is usually used in reference to humans being taken captive, but might have been employed here due to the alliteration with "נשבר" (Shadal). The choice of term highlights that the case is one in which the animal was taken by force, being carried away in a raid or the like, and not simply stolen (Ibn Ezra, R"Y Bekhor Shor, and Chizkuni). with no one seeing,
(10) an oath of Hashem shall be between the two of them to determine whether he did not send forth his handto determine… send forth his hand | אִם לֹא – See the notes on verse 7. on the property of his fellow. The owner shall accept it,shall accept it | וְלָקַח – Literally: "shall take it". This might mean either that the owner shall accept the oath (Mekhilta, Rashi), or perhaps, that he shall take the maimed or dead bodies, but nothing more (opinion in Ibn Ezra, Shadal). and he need not pay.he need not pay | וְלֹא יְשַׁלֵּם – i.e. the person who guarded the animal need not pay.
(11) But if it was indeed stolenindeed stolen | גָּנֹב יִגָּנֵב – This construction often serves for emphasis; here it might be meant to draw attention to these new circumstance in which the guard is, in fact, culpable. Cf. Mekhilta who learns from the doubling that one is culpable not only for theft but also for loss. from him, he shall pay its owner.shall pay its owner | יְשַׁלֵּם לִבְעָלָיו – To explain the apparent contradiction between this law and that stated in verse 7, where the guard is not culpable for theft, the Sages suggest that the first set of verses refer to one who is guarding for free, while these verses refer to one who is guarding for pay, and as such, more is expected of him (Mekhilta DeRabbi Yishmael). Cf. Rashbam on verse 6 that the initial verses refer to watching over vessels or money, commonly held in one's house, while these verses refer to watching over animals, outside, and as such, there is an expectation on the part of the owner that the person guarding will actively protect from theft.
(12) If it was torn to pieces, he should bring it as evidence;as evidence | עֵד – See Abba Shaul in Mekhilta DeRashbi, Rashbam, and Ibn Ezra that the person is supposed to bring whatever limbs he can as proof that the animal was mangled (and compare Bereshit 31:39 and Amos 3:12). Literally: "a witness" and see R. Yochanan in the Mekhilta who translates: "he shall bring witnesses" (to testify that the animal was torn by accident). he need not pay for that which is torn.
(13) If a man borrows of his fellow, and it gets broken or dies, if its owner is not with him,the owner is not with him | בְּעָלָיו אֵין עִמּוֹ – According to the simple sense of the verse, the connotation is that if the owner is not present when the animal is injured, the guard is culpable (Ibn Ezra, second commentary, and R"Y Bekhor Shor). However, the Sages in Bava Metzia 95b understand "with him" to refer to the borrower rather than the animal (perhaps because "בהמה" (animal) is feminine while "עִמּו" (with him) is masculine). If the owner is not employed by the borrower ("not (involved) with him"), then the borrower is culpable, but if he is employed, the borrower is not. See R. Hirsch for an explanation of the logic behind the law. he must surely pay.
(14) But if its owner is with him, he need not pay. If he is a hired worker,If he is a hired worker | אִם שָׂכִיר הוּא – This translation follows the prevalent meaning of the word "שָׂכִיר" in Tanakh, a hired worker. As such, this is not a new case, but a subset of the laws pertaining to a borrower and might speak of a situation where either the owner of the animal works for the borrower (Rambam, R"Y Bekhor Shor) or the borrower works for the owner (R. Maimon, father of Rambam, Hoil Moshe). Cf. Rashi: "if it is leased", with the clause referring to the animal which was leased, or Rashbam: "if he was a renter", referring to the user who leased the animal. For this usage of the root "שכר", see Yeshayahu 7:20. According to both Rashi and Rashbam, this is a new case involving leasing rather than borrowing, and is unconnected to the first half of the verse. it is included in the hiring.included in the hiring | בָּא בִּשְׂכָרוֹ – The clause might mean that if a hireling borrows an animal from his boss, and it is harmed, he need not pay as it is either included in his hire (R. Maimon), or the cost of damages is deducted from his wages (Hoil Moshe). If one, instead, understands the verse to refer to leasing an animal (see above note), one might similarly say that the leaser need not pay for potential damages were included in the price of the rental. Alternatively, this clause simply explains the previous one, and elaborates that the animal came (into the person's hand) because he leased it (Rashi and Rashbam, suggesting that the verse presents the case but does not then explicate what the law is).
(15) If a man seduces a virgin who was not betrothed, and lies with her, he shall surely pay a dowry for her to be his wife.
(16) If her father utterly refuses to give her to him, he shall pay out moneypay out money | כֶּסֶף יִשְׁקֹל – Literally: "weigh out silver". according to the dowry of virgins.
(17) You shall not allow a sorceress to live.
(18) Anyone who lies with an animal shall surely be killed.
(19) One who sacrifices to gods, except for Hashem alone,except for Hashem alone | בִּלְתִּי לַי"י לְבַדּוֹ – Though this clause is found at the end of the verse, see Shadal that it should read as if attached to the words "he who sacrifices to gods". The connotation might be to emphasize that even if someone worships other gods together with Hashem, this, too, is problematic (Ibn Ezra, R"Y Bekhor Shor). shall be destroyed.
(20) Do not maltreat the sojourner and do not oppress himnot maltreat… not oppress | לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ – According to Mekhilta DeRabbi Yishmael, "לֹא תוֹנֶה" refers to verbal wrongdoing and "לֹא תִלְחָצֶנּוּ" to financial wrongdoing. Cf. Rashbam that "לחץ" refers specifically to forced labor, pointing to usage of the word in Shemot 3:9 regarding the bondage in Egypt. because you were sojourners in the land of Egypt.
(21) Do not afflict any widow or orphan.
(22) If you will indeed afflict him, if he but cries out to me,if he but | כִּי אִם – See Ramban, pointing to similar usage in Yeshayahu 55:10-11. Alternatively: "if" with the doubling of "כִּי אִם" being insignificant, or perhaps for emphasis (opinion in Ramban, and compare similar doublings in Shemot 14:11 and Bemidbar 12:2). Cf. Rashi: "Because, if he cries out…". [This, however, necessitates reading the first clause of the verse as a truncated phrase, where the threat is stated, but not the consequence.] I will surely hear his cry.
(23) I will get angry and kill you by the sword, and your wives will be widows and your sons will be orphans.
(24) IfIf | אִם – Alternatively: "when". See R. Yishmael in the Mekhilta that this is one of three places in Torah where despite the wording of "if", which would seem to imply optionality, what follows is actually an obligation; lending money is mandatory, not optional. you lend money to My people, to the poor who is among you, you shall not be for him as a creditor and you shall not take interestinterest | נֶשֶׁךְ – The word for interest relates to the root "נשך", to bite, and might be a metaphoric way of expressing the harm caused by charging the poor interest (see Rashi). from him.
(25) If you take the garment of your fellow as security, by sunsetby sunset | עַד בֹּא הַשֶּׁמֶשׁ – See Targum Yerushalmi (Yonatan) and Shadal. The verse warns that one must return the garment to the poor by nightfall so that he will have what to cover himself with at night (and see Devarim 24:12-13). Cf. Mekhilta and Bava Metiza 114b: "until sunset", understanding that the verse refers to a garment which is worn during the day, with the verse warning that the creditor must "return it to him [so that he shall have it to wear all day] until sunset". you shall return it to him,
(26) for it is his only covering; it is his garment for his skin. With what shall he lie? And if he cries out to me, I will listen, for I am gracious.
(27) Do not blasphemeblaspheme | תְקַלֵּל – The word stems from the root "קלל", to be slight, and hence can also mean: "to dishonor", "disparage", or: "treat with contempt". As such, Malbim suggests that though "תְקַלֵּל" and "תָאֹר" (curse) are similar in meaning, the opposite of the former would be "respect", while the opposite of the latter would be "bless". judges,judges | אֱלֹהִים – See Targum Onkelos. Alternatively: "God". and do not curse a prince of your people.
(28) The offerings from your full grain and from your pressesthe offerings… presses | מְלֵאָתְךָ וְדִמְעֲךָ – See Rashbam and R"Y Bekhor Shor. They point to Devarim 22:9, where grain is referred to as "מלאה", and note that oil and wine might be called "דמעה" as they resemble tears, being clear juices that flow from the fruit. Others suggest that "מלאה" refers instead to wine, as per Bemidbar 18:27 (R"Y Kara, Ibn Ezra), to both wine and grains (R. Saadia), or more generally, to that which is gathered at harvest (Ramban, noting that "מלא" can mean to gather). Cf. Mekhilta that "מלאה" refers to first fruits, taken right after they are full (מלא) and ripe, while "דמעה" refers to the heave offering (תרומה). do not delay;do not delay | לֹא תְאַחֵר – The Sages learn from this that one must make sure to bring the various offerings of one's produce in the correct order (Mekhilta). the firstborn of your sons you shall give to me.
(29) So you shall do to your ox and your sheep; for seven days he shall be with his mother and on the eighth day you shall give him to me.
(30) And you shall be to me men of holiness; and flesh in the field that was torn you shall not eat; you shall throw it to the dogs.
Chapter 23
(1) Do not bearDo not bear | לֹא תִשָּׂא – This might refer to spreading false rumors (Ibn Ezra, R"Y Bekhor Shor, and see Shadal on 20:6 that "לֹא תִשָּׂא" might be short for: "do not raise on your lips"), or conversely, to listening to or accepting false reports (Mekhilta DeRabbi Yishmael, Targum Onkelos). Though the context is one of testimony, the prohibition might relate not just to judges or witnesses but to all laymen, and include also simple slander (Mekhilta). a false report. Do not set your handDo not set your hand… | אַל תָּשֶׁת יָדְךָ עִם רָשָׁע – In other words: "do not join with the wicked", and see the similar phrase "הִנֵּה יָדִי עִמָּךְ" in Shemuel II 3:12. According to its simple sense, the verse warns against aiding the wicked by giving false testimony, perhaps especially if one is joining to be the second necessary witness (Ibn Ezra). However, since this has already been prohibited in the Decalogue, the Sages learn that this also includes testifying with the wicked about something that one has not seen, even if one knows it to be true (Mekhilta). with the wicked to be a malicious witness.
(2) Do not follow the many to harm; and do not testifyDo not testify | וְלֹא תַעֲנֶה – See Shadal. The word is often used in the context of testimony. However, as it more literally means: "to respond", the verse might instead be directed at a judge, warning him not to express an opinion simply to match that of the majority if he disagrees with them. in a quarrel to incline after the many to pervert justice.to incline… to pervert justice | לִנְטֹת... לְהַטֹּת – See Shadal that the verse employs a play on words, using the same root, "נטה" (to "turn aside") in different forms to mean both "to side with" and "to pervert". The word "justice" is assumed by the verse and included in the translation for clarity.
(3) Do not favorfavor | תֶהְדַּר – The verb "להדר" more literally means: "to honor" but here likely refers to showing partiality in judgment, similar to the phrase "לֹא תִשָּׂא פְנֵי דָל" (do not exalt the poor) in Vayikra 19:15 (Rashbam). the poor in his quarrel.
(4) If you encounter your enemy's ox or donkey wandering, you shall surely return it to him.
(5) If you see the donkey of one who hates youone who hates you | שֹׂנַאֲךָ – Though the terms "אֹיֵב" (enemy, mentioned in verse 4) and "שֹׂנֵא" are somewhat synonymous, Shadal suggests that the former is a stronger term and refers to someone with a more intense hatred. [Therefore one is not obligated to actually come in contact with an enemy, but simply to return the lost object (which can be done via messenger). Here, in contrast, one must come close to the ""שֹׂנֵא" to help with the burden.] lying under his load, refrain from leaving it to him; rather release it together with him.refrain… release it with him | וְחָדַלְתָּ... עָזֹב תַּעֲזֹב עִמּוֹ – See Ibn Ezra that the clause beginning with the word "refrain" is part of the conclusion of the sentence (the apodosis) and not the condition (the protasis), and that "עזב" takes two related meanings, "to leave" (i.e. to leave the matter to the enemy to deal with alone) and "to release" (i.e. to undo the ties holding the load). Alternatively, the clause "וְחָדַלְתָּ מֵעֲזֹב לוֹ" is a rhetorical question, "Shall you leave it to him?" (Hoil Moshe), or part of the condition, with all appearances of the root "עזב" taking the same meaning: "if you see… and would refrain from releasing it, [do not] but surely release it…" (R. D"Z Hoffmann). Others suggest that "עזב" here might take a secondary meaning: "to assist" or "arrange", pointing to the verb's usage in Nechemyah 3:8 (Rashi, Rashbam) and to Ugaritic and Arabic cognates (Cassuto).
(6) Do not pervert the judgmentDo not pervert the judgment | לֹא תַטֶּה מִשְׁפַּט – See R"Y Bekhor Shor and Shadal that this might be the opposite of the injunction of verse 3. While that verse warned against favoring the poor, this one warns not to rule against him just because he is indigent. of your needyyour needy | אֶבְיֹנְךָ – See Rashi and Malbim that the word might be related to the root "אבה" or "תאב", to long for; the poor long for all the things they cannot afford. As such, Malbim concludes that the term "אביון" is a stronger term than "דל" (poor person; see verse 3). in his quarrel.
(7) Distance yourself from falsehood.from falsehood | מִדְּבַר שֶׁקֶר – In context, this might refer to a "false charge", with the prohibition aimed at judges specifically. Do not kill the blameless and the innocent,the blameless and innocent | וְנָקִי וְצַדִּיק – According to the simple sense of the verse, the two words might be synonymous and the doubling is meant only for emphasis, with the verse warning that accepting false charges might lead to the killing of an innocent. Cf. Mekhilta and R"Y Bekhor Shor that the first term replies to one who is truly innocent and the second to one who was deemed innocent in court (through lack of evidence or witnesses etc.). Once the verdict is given, the court may not kill him. for I will not acquit the guilty.I will not acquit the guilty | לֹא אַצְדִּיק רָשָׁע – Similarly: "I will not justify the wicked." The verse might be stressing that it is better to err on the side of acquitting one who is guilty than accidentally killing one who is righteous, for if the guilty goes free, Hashem will ensure he gets his just punishment in a different way (see Mekhilta and Rashi). Alternatively, the clause refers to the wicked judge who had an innocent killed, emphasizing that he will not go unpunished by Hashem.
(8) And do not take a bribe, for a bribe blinds the sighted and twists the words of the innocent.the words of the innocent | דִּבְרֵי צַדִּיקִים – See Ibn Ezra that bribery will cause someone who is innocent to be declared guilty in court. Alternatively: "the words of the righteous", with the verse stating that bribery will cause even the righteous to stumble and pervert justice (Shadal). Cf. R. Natan in the Mekhilta and Targum Onkelos: "upright words", viewing "צַדִּיקִים" as an adjective.
(9) Do not oppress the sojourner, as you know the soul of the sojourner, for you were sojourners in the land of Egypt.
(10) And six years you shall sow your land and gather its produce,
(11) but in the seventhin the seventh | וְהַשְּׁבִיעִת – The word "in" is assumed by the text (Rashbam, Ibn Ezra, first commentary). you shall release it and leave it,release it and leave it | תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ – Though the two verbs are somewhat synonymous, see Rashbam that each refers back to a different one of the actions mentioned in the previous verse. One must both release the land from being planted, and leave it from being gathered. Cf. Ibn Ezra that "תִּשְׁמְטֶנָּה" refers to the releasing from debts (see Devarim 15:2) and "וּנְטַשְׁתָּהּ" to agricultural work. and the needy of your nation shall eat,and the needy… shall eat | וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ – This verse emphasizes how the Sabbatical year will help the poor. When the law is discussed in Vayikra 25, though, the poor are not mentioned at all and the verses instead speak of how the year will be a "Shabbat for Hashem" or "for the land". For discussion of the different foci of the two sets of verses, see Shemittah. and what they leave, the beasts of the field shall eat. So you shall do for your vineyard and your olive grove.
(12) Six days you shall do your work and on the seventh day you shall cease, so that your ox and donkey may rest, and the son of your handmaid and the sojourner may be refreshed.may be refreshed | וְיִנָּפֵשׁ – The verb is related to the noun "נֶפֶשׁ", a soul, and might more literally mean: "breathe deeply", or: "catch one's breath".
(13) And all that I have said to you, you shall keep.all that I have said… | וּבְכֹל אֲשֶׁר אָמַרְתִּי – This summary sentence appears out of place as it is found in the midst of the list of laws. However, it might serve as a transition between those laws which relate to man and his fellow and focus on social justice, and those relating to man and God. And the name of other gods, do not invoke; it shall not be heard in your mouth.
(14) Three timesThree times | שָׁלֹשׁ רְגָלִים – See Rashi, Ibn Ezra, and others that "רגל" is equivalent in meaning to "פעם" (time), with both words also meaning "foot" or "step". Compare Bemidbar 22:28. a year you shall celebrate a festivalcelebrate a festival | תָּחֹג – Alternatively: "you shall sacrifice" (Ibn Ezra, Ralbag) or: "you shall make a pilgrimage". See the discussion in the note on Shemot 5:1. for me.
(15) You shall keep the Festival of Unleavened Bread. For seven days you shall eat unleavened bread, as I commanded you, at the set time of the month of Aviv,Aviv | הָאָבִיב – The name means "[the month of] fresh ears", referring to the agricultural season in which ears of barely grow and ripen. See Shemot 9:31 and the note there and the related noun "אֵב" in Iyyov 8:12 and Shir HaShirim 6:11. for in it you went forth from Egypt. And they shall not appear before MeAnd they shall not appear before Me | וְלֹא יֵרָאוּ פָנַי – See Ibn Ezra that the subject of "appear" is the pilgrims, not Hashem's face. Alternatively, the phrase means: "My face shall not be seen (if you come) empty-handed" (possibly Rashi, rejected opinion in Ibn Ezra). empty-handed.
(16) And the Festival of Harvest, the first fruits of your labors which you sow in the field, and the Festival of Ingathering, at the close of the year, when you gather in your labors from the field.
(17) Three times a year all your males shall appear before the Master, Hashem.
(18) Do not offeroffer | תִזְבַּח – Literally: "sacrifice" or "slaughter", but as these verbs do not apply well to blood, it is possible that the word is being used here more generally. Cf. Ramban and Hoil Moshe that the verse is abbreviated, and should read as if written: "Do not slaughter my sacrifice [and do not sprinkle its] blood on unleavened bread". See also Shadal that perhaps "זבח" is related to the root "זוב", to flow, and originally meant "to draw forth blood", so that the verse effectively translates: "do not spill the blood of my sacrifice on unleavened bread". the blood of My sacrificeMy sacrifice | זִבְחִי – Though a "זֶבַח" refers to any eaten sacrifice, here it refers specifically to the Pesach offering (Mekhilta). withwith | עַל – Literally: "upon", but see R. D"Z Hoffmann that the word can also mean "with", and often when a verse speaks of accompanying sacrifices with baked good, this is the preposition used (as in Shemot 12:8 and Bemidbar 6:17). See also the previous notes for those who sustain the literal meaning of "on". unleavened bread, and the fat of My sacrificemy sacrifice | חַגִּי – See R"Y Kara and the note on Shemot 5:1.The term likely refers specifically to festival sacrifices. shall not remain until morning.
(19) The choicestchoicest | רֵאשִׁית – See Sforno and Shadal, pointing to the word's usage in Amos 6:6 and Shemuel I 15:21. Alternatively: "the first". of your first fruits you shall bring to the house of Hashem, your God. Do not boil a kid in its mother's milk.Do not boil… | לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ – According to the Sages this is the source for the prohibition to cook, eat, or benefit from milk and meat boiled together (Mekhilta). Alternatively, "תְבַשֵּׁל" should be understood as "ripen" or "mature" so that the phrase means: "do not [wait] for a kid to mature on its mother's milk" (opinion in R"Y Bekhor Shor). Accordingly, the verse prohibits one from delaying the sacrificing of firstborn animals until the animals more fully mature. Cf. Machberet Menachem and Dunash (as cited by R"Y Kara): "do not [wait to] ripen the fruit with its mother's juice", with the verse prohibiting delaying the bringing of first fruits until they further develop from the tree's sap. For discussion of the various possibilities, see לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ.
(20) Behold, I am sending a messengermessenger | מַלְאָךְ – The Hebrew word "מַלְאַךְ" can refer to either a celestial messenger (an angel) or a human one. R"Y Bekhor Shor, Ralbag, and Shadal all claim that here the word refers to a prophet. Cf. R. Chananel, Rashi, Lekach Tov and others that it refers to an angel. before you to watch over you on the way and to bring you to the place which I have prepared.
(21) Be careful of him, and listen to his voice; do not rebeldo not rebel | אַל תַּמֵּר – See Rashi and Ibn Ezra, though they disagree regarding the word's root, with Rashi suggesting that it is "מרה" and ibn Ezra that it is "מרר". Alternatively: "do not replace him", from the root "מור", to exchange (Rashbam). against him because he will not forgive your crimes, for My name is in his midst.For My name is in his midst | כִּי שְׁמִי בְּקִרְבּוֹ – This might refer back to the immediately preceding clause; the messenger cannot forgive transgressions because, being God's representative, any defiance is really a rebellion against God Himself (R"Y Bekhor Shor, Ralbag, Hoil Moshe). Others suggest that the clause refers back to the first part of the verse; one must heed the messenger because he acts in God's name (Rashi, Ibn Ezra).
(22) But, if you will surely listen to his voice, and do all that I speak, I will be an enemy to your enemies and an adversary to your adversaries.
(23) For my messenger will go before you, and bring you to the Emorites, the Hittites, the Perizzites, the Canaanites, the Hivvites, the Jebusites, and I will eradicate them.I will eradicate them | וְהִכְחַדְתִּיו – Literally: "I will eradicate him", in singular, but see R. Avraham b. HaRambam that the verse is simply employing a singular form in place of a plural one. Alternatively, one might translate: "I will destroy each one of them" (Rashbam, R. D"Z Hoffmann). For other examples of the phenomenon, see Nonconformity.
(24) Do not bow down to their gods, and do not serve them, and do not do according to their deeds; rather, utterly tear them down and completely smash their sacred monuments.
(25) And you shall serve Hashem, your God, and He will bless your bread and your waters; and I will remove disease from your midst.
(26) There will not be a bereft mother or barren women in your land; I will fill the number of your days.
(27) I will send forth my terror and confound all the people to whom you come; and I will make your enemies turn their backsmake your enemies… backs | וְנָתַתִּי... עֹרֶף – In other words, "I will make your enemy flee from before you". More literally: "I will give to you the nape of the neck of all your enemies". to you.
(28) I will send the hornetthe hornet | הַצִּרְעָה – See Targum Onkelos, Rashi, and others that the verse refers to some type of poisonous stinging insect. The word appears only here, in Devarim 7:20 and Yehoshua 24:12, all in the same context, making it difficult to define. Others suggest that it might refer to sudden death (R. Avraham b. HaRambam), to panic (Malbim on Yehoshua 24:12) or to plague or disease, with the noun perhaps related to the word "צרעת" (Ibn Ezra). before you and it will drive out the Hivvites, the Canaanites, and the Hittites from before you.
(29) I will not drive them out in one year, lest the land become desolate and the beasts of the field multiply against you.
(30) Little by little I will drive them out from before you, until you become fruitful and inherit the land.
(31) I will set your border from the Sea of Reeds to the Sea of the Philistines,Sea of the Philistines | יָם פְּלִשְׁתִּים – This refers to the Mediterranean (many commentators), and see Shadal that perhaps this name was given to the southern part of the sea specifically. and from the wildernessAnd from the wilderness | וּמִמִּדְבָּר – See Shadal that this refers to the Arabian desert, to the east of Israel, so that the verse is stating that the Mediterranean together with the Sea of Reeds marked the western border of Israel, while the Euphrates ("the River") and wilderness together marked the eastern borders. Others assume that the verse speaks of the Sinai wilderness in the south (Rashbam, R"Y Bekhor Shor). until the river, for I will give the inhabitants of the land into your hands and you shall drive them out from before you.
(32) Do not make a covenantmake a covenant | תִכְרֹת... בְּרִית – Literally: "cut a covenant". See the note on Bereshit 15:18 that this language likely stems from the fact that slaughtering of animals was a key feature of covenants in the Ancient Near East. with them or with their gods.
(33) They shall not dwell in your land, lest they cause you to sin against me, for if you serve their gods, they will be a snare for you.
Chapter 24
(1) And to Moshe, He said,He said | אָמַר – This form of the verb, a regular perfect, as opposed to the expected "ויאמר", is often used either to highlight a contrast, or to express the past perfect tense (he had said). See Rashbam that here the verse might be highlighting that these words are addressed to Moshe alone, as opposed to the earlier chapters which were addressed also to the nation as a whole. Cf. Rashi and R"Y Bekhor Shor who translate: "He had said", assuming that these verses are achronological and were said earlier, before the revelation at Sinai. "Go up to Hashem, you, and Aharon, Nadav and Avihu, and seventy of the elders of Israel, and you shall bow down at a distance.
(2) Moshe aloneMoshe alone shall approach | וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ – Though verse 1 is written in second person, this verse switches to third person. See Ibn Ezra that such changes in person are simply the way of the text. For other examples, see Change in Person. Cf. Ramban that Hashem's words were really addressed to Aharon as well, so He had to specify "Moshe" by name, rather than say: "you". shall approach Hashem, and they shall not approach. And the people shall not go up with him."
(3) Moshe came and recounted to the people all of Hashem's words and all the ordinances,all of Hashem's words… ordinances | אֵת כׇּל דִּבְרֵי י"י וְאֵת כׇּל הַמִּשְׁפָּטִים – See Ibn Ezra that "Hashem's words" refer to the warnings mentioned at the end of both Shemot 20 and 23 (mainly laws between man and God) while the "ordinances" refer to the laws of the rest of Parashat Mishpatim (mainly laws between man and his fellow). One might alternatively posit that the "words" refer to the Decalogue (the "statements" of Hashem"), and the ordinances to all the laws that follow. Cf. Rashi (who assumes that the verses are achronological and took place before revelation) that "Hashem's words" refer to the commands prior to revelation regarding setting boundaries, and "the ordinances" to the laws that were given at Marah. and the entire people answered with one voice and said, "All the words that Hashem has spoken we will do."
(4) Moshe wrote all of Hashem's words,all of Hashem's words | אֵת כׇּל דִּבְרֵי י"י – See Ibn Ezra that this includes all that Moshe relayed to the people in verse 3, in his opinion, Shemot 20:18-23:33. See Shadal that Moshe also recorded the Decalogue. One could have alternatively suggested that this verse includes less than the previous one, and Moshe recorded only "Hashem's words" (perhaps the end of Chapters 20 and 23, or perhaps just the Decalogue) but not the ordinances. Cf. Rashi (who maintains that the events of the chapter occurred before revelation) that the verse refers to Moshe's writing everything from Sefer Bereshit until the revelation at Sinai. [According to him, the phrase "Hashem's words" in verses 3 and 4 refers to distinct things.] and he rose early in the morning and built an altar at the bottom of the mountain and twelve monuments for the twelve tribes of Israel.
(5) He sent young menyoung men | נַעֲרֵי – See Targum Onkelos, Rashi, and others that the word refers to the firstborns who, at this point, were in charge of offering sacrifices. They might be referred to as "young men" in contrast to the "elders" mentioned earlier (Ramban). Alternatively, the verse refers to young men who had not yet had relations (Ramban), or to representatives of all the youths, symbolic of the fact that the nation as a whole is a "kingdom of priests" (R. D"Z Hoffmann). of the Children of Israel, and they offered burnt offerings and sacrificed peace offerings of cowsof cows | פָּרִים – It is unclear if this modifies both sets of offerings or only the peace offerings. to Hashem.
(6) Moshe took half the blood and put it in basins,basins | בָּאַגָּנֹת – The word appears only once in Torah and twice more in Tanakh, in all cases describing some type of vessel. Also in cognate languages such as Arabic, Aramaic, and Akkadian it refers to a bowl or basin (BDB, "אגן"). and half the blood he threw on the altar.
(7) He took the book of the covenantthe book of the covenant | סֵפֶר הַבְּרִית – This would appear to refer to whatever was written in verse 4. See the note there. and read it in the hearingIn the hearing of | בְּאׇזְנֵי הָעָם – Literally: "in the ears of". of the people, and they said, "All that Hashem has spoken, we will do and we will listen."
(8) Moshe took the blood and threw it onon | עַל – Alternatively: "on behalf of" (Targum Onkelos and Ibn Ezra, understanding that the blood was sprinkled on the altar to atone for the nation). the people. He said, "Here is the blood of the covenant that Hashem made with you over all these words."
(9) Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel went up.
(10) They saw the God of Israel, and under his feet was like a brickworkbrickwork of… | כְּמַעֲשֵׂה לִבְנַת – See Ibn Ezra that the word "לִבְנַת" relates to the noun "לְבֵנָה", a brick. Similarly: "pavement" or "tile". Alternatively: "something like the whiteness of…", relating "לִבְנַת" to the adjective "לָבָן" (white), perhaps referring to radiance (R. Saadia, Rashbam). of lapis lazuli,lapis lazuli | הַסַּפִּיר – The identity of the gem "סַפִּיר" is debated. As the verse compares it to the sky, many assume it must be blue, and often identify it with the similar-sounding "sapphire". However, since sapphires were not known in the Mediterranean region until Roman times, others prefer lapis lazuli, a blue stone speckled with gold. It is also possible that the comparison to the sky refers to the stone's radiance and clarity rather than color, allowing for other options for the stone as well. For further discussion, see Stones. like the very heavens for purity.for purity | לָטֹהַר – The word "טֹהַר" here might refer to being clear and bright (Rashi and Rashbam), so that the clause might more loosely be translated as: "as clear as the heavens themselves".
(11) And to the nobles of Israel He did not send forth His hand;did not send forth His hand | לֹא שָׁלַח יָדוֹ – As the phrase "שלח יד" often refers to harming another (see Bereshit 22:12, Shemot 3:20 and Shemot 9:15), many suggest that here, too, this is the intent. Though one might have thought that seeing God would bring harm, it did not (Rashi, Ibn Ezra, R"Y Bekhor Shor). Alternatively, though the nobles did something deserving of punishment, Hashem did not send forth His hand to punish them (Vayikra Rabbah 20:10, Ralbag). Cf. Da'at Zekenim who suggests that the phrase refers to God's not lifting his hand to block the elder's vision, instead allowing them to see more than expected. For other readings of the verse, see Revelation to the Elders. they saw God and they ate and they drank.ate and drank | וַיֹּאכְלוּ וַיִּשְׁתּוּ – This should be understood on the backdrop of the Ancient Near Eastern custom to seal treaties with a sacrificial meal. For further discussion, see Treaties.
(12) Hashem said to Moshe, "Come up to Me, to the mountain, and be there, and I shall give you the tablets of stone and the teaching and the commandmentsshall give…to instruct | וְאֶתְּנָה לְךָ... לְהוֹרֹתָם – See R. Saadia and Ramban that the words "that I have written" modify the words "the tablets" and the verse teaches that in addition to giving Moshe the tablets, Hashem also taught Moshe all 613 commandments while on the mountain (and see Devarim 5:27 as support). Alternatively, the words "that I have written" modify everything that precedes them: "I shall give you the tablets… with the teaching and commandment that I have written". As such, the verse speaks only about the Decalogue (see Ibn Ezra). that I have written to instruct them.
(13) Moshe and his servant Yehoshua rose, and Moshe went up to the mountain of God.
(14) And to the leaders he said, "Wait here for us until we return to you, and, behold, Aharon and Chur are with you. Whoever has a matterWhoever has a matter | מִי בַעַל דְּבָרִים – In other words: "whoever has a dispute". should approach them."
(15) Moshe went up to the mountain and the cloud covered the mountain.
(16) The glory of Hashem dwelled over Mount Sinai, and the cloud covered itcovered it | וַיְכַסֵּהוּ – See Rashi that the unstated object is the mountain. Alternatively: "covered him", referring to Moshe (Ibn Ezra) or "covered Him", referring to the glory of God. for six days; and He called to Moshe on the seventh day from within the cloud.
(17) And the appearance of Hashem's glory was like a devouring fire at the top of the mountain in the eyes of the Children of Israel.
(18) Moshe came into the cloud and he went up to the mountain, and Moshe was on the mountain for forty days and forty nights.