Lang: he;
Title: שמות פרק כג;
Content:
(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.
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Lang: en;
Title: Shemot 23;
Content:
(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 includes also 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 no 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. 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; 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 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 observe.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 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) Observe 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: "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 sacrfices. shall not remain until morning.
(19) The choicestchoicest | רֵאשִׁית – See Seforno 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: "do not [wait] for a kid to mature on its mother's milk", understanding "תְבַשֵּׁל" as "ripen" or "develop", with the verse prohibiting one from delaying the sacrificing of firstborn animals until the animals more fully mature (opinion in R"Y Bekhor Shor). 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, and leaving them on the tree to further develop from its 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 like their deeds, but rather, utterly tear them down and completely smash their sacred monuments.
(25) And 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 was 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.