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ラシ 申命記注解 申命記 16章 | NeON Church
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申命記 16章
ラシ（シュロモ・イツハキ）『ラシ 申命記注解』
1
Deuteronomy 16:1
שמור את חדש האביב WATCH THE MONTH OF ABIB — This means: Before it comes watch whether it will be capable of producing ripe ears (אביב), so that one may offer the Omer meal-offering during it, and if not (i.e. if you observe that the ears will not be ripe by the 16th of Nisan), then intercalate the year (i.e. add a month to the winter-period, so that the month Abib falls later than it otherwise would, by which time the ears will be ripened) (cf. Sanhedrin 11b and Note 4 on p. 191 of Leviticus in the Silbermann edition of the Pentateuch).
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申命 16:1
2
Deuteronomy 16:1
ממצרים לילה [FOR IN THE MONTH OF ABIB THE LORD THY GOD BROUGHT THEE FORTH] FROM EGYPT BY NIGHT — But did they not go forth by day , as it is said, (Numbers 30:3) “on the morrow after the Passover the children of Israel went out … [in the sight of all the Egyptians]”? But it states that they went out by night because Pharaoh gave them permission to go forth by night, as it is said, (Exodus 12:31) “And he called for Moses and Aaron by night, [and said, Rise up, go forth from among my people etc.]” (cf. Sifrei Devarim 128:5; Berakhot 9a).
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申命 16:1
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民数 30:2
出エジプト 12:31
3
Deuteronomy 16:2
וזבחת פסח לה' אלהיך צאן THOU SHALT THEREFORE SACRIFICE THE PASSOVER UNTO THE LORD THY GOD OF SHEEP, as it is said of the Passover offering, (Exodus 12:5) “Ye shall take it from the sheep or from the goats”,
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申命 16:2
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出エジプト 12:5
4
Deuteronomy 16:2
— ובקר AND OXEN thou shalt slaughter as the חגיגה (the festival offering sacrificed on the fourteenth of Nisan in addition to the Passover offering); for if they have counted themselves (formed themselves) into too large a company for the Passover offering (so that one lamb will not suffice for them) they bring together with it a festival offering and this is eaten first, in order that it (the Passover sacrifice) can be eaten in satiety (i.e. after the appetite is satisfied; cf. Pesachim 69b, 70a). — And besides this our Rabbis derived many Halachic matters from this verse (cf. Sifrei Devarim 129; Berakhot 9a).
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申命 16:2
5
Deuteronomy 16:3
לחם עני THE BREAD OF AFFLICTION — i.e. bread that calls to mind the affliction to which they were subjected in Egypt (Sifrei Devarim 130:5).
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申命 16:3
6
Deuteronomy 16:3
כי בחפזון יצאת FOR THOU CAMEST FORTH [FROM THE LAND OF EGYPT] IN HASTE, and the dough therefore had no time to become leavened, and this (the eating of unleavened bread) shall be unto you as reminder of this. The haste, spoken of here, was not on thy part, but on Egypt’s part, for so it states, (Exodus 12:33) “And Egypt was urgent upon the people [hastening to send them out of the land]” (Sifrei Devarim 130:6; cf. Berakhot 9a).
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申命 16:3
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出エジプト 12:33
7
Deuteronomy 16:3
למען תזכר THAT THOU MAYEST REMEMBER through the eating of the Passover sacrifice and the unleavened bread, את יום צאתך THE DAY WHEN THOU CAMEST FORTH [OUT OF THE LAND OF EGYPT].
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申命 16:3
8
Deuteronomy 16:4
ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר NEITHER SHALL ANY OF THE FLESH, WHICH THOU HAST SACRIFIED THE FIRST DAY AT EVEN, REMAIN ALL NIGHT UNTIL THE MORNING — This is a prohibition addressed to one who might, in the case of the Passover sacrifice offered in later generations (i.e. after the first that was offered in Egypt), leave over night any of its flesh. And it was necessary to state this because so far it has been mentioned only with regard to that one Passover sacrifice that was offered in Egypt (פסח מצרים) (Exodus 12:10). — The “first day” spoken of here is the fourteenth day of Nisan (not the, fifteenth which is the first day of the Festival), just as you must explain that term in the passage (Exodus 12:15): “even the first day (ביום הראשון) ye shall put away leaven out of your houses” (cf. Rashi on that verse). — And because Scripture has digressed from the subject of the Passover Sacrifice with which this section begins and has begun to speak of the ordinances relating to the seven days of the festival, as, for instance, (v. 3) “seven days thou shalt eat unleavened bread therewith”, and (v. 4) “and there shall be no leaven seen with thee in all thy boundaries [seven days]”, it was compelled to specify with regard to which offering it states the prohibition of leaving the flesh over night. For if it had written only “neither shall any of the flesh which thou sacrificedst at even (not mentioning ביום הראשון) remain all night until the morning”, I might have thought that the peace offerings which are slaughtered during all the seven days all come under the prohibition of “and thou shalt not leave any of it until the morning” (Exodus 12:10), and may therefore be eaten one day and the following night only (which is not so); therefore it wrote “[neither shall any of the flesh, which thou sacrificedst] at even on the first day [remain all night]”. — Another explanation is that Scripture speaks here of the festival offering brought on the fourteenth of Nisan (חגיגת י״ד, not of the קרבן פסח) and that it teaches with reference to it that it may be eaten during two successive days and the intervening night (cf. however, Rashi on Exodus 7:14 and Note 2 thereon). As regards the first day” that is mentioned here — according to this explanation — Scripture is speaking of the first day of the festival (the fifteenth of Nisan), and what the verse implies is the following: None of the flesh of the festival offering which you slaughtered at even (i.e. towards eventide on the fourteenth of Nisan) shall remain on the first day of the festival until the morning of the second day of the festival (the sixteenth of Nisan), but it may be eaten on the fourteenth and the fifteenth (and the intervening night). So is it set forth in Treatise Pesachim 71b.
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申命 16:4
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出エジプト 12:10
出エジプト 12:15
9
Deuteronomy 16:6
בערב כבוא השמש מועד צאתך ממצרים [THERE THOU SHALT SACRIFICE THE PASSOVER] AT EVEN, AT THE GOING DOWN OF THE SUN, AT THE APPOINTED TIME THAT THOU CAME FORTH OUT OF EGYPT — But these are three different points of time! The explanation is: at evening, i.e. from the sixth hour (reckoning from six o’clock in the morning) and onwards you shall slaughter it (תזבח בערב); and when the sun goes down you shall eat it, and at the time when you left Egypt (in the early morning) you shall burn it — that is to say, if in the morning there is any flesh left, it becomes what is technically termed נותר and must be removed to the “place of burning” (not actually burnt, for this is not permissible on a festival) (Sifrei Devarim 133:1; cf. Berakhot 9a).
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申命 16:6
10
Deuteronomy 16:7
ובשלת is identical with צלי אש “roast with fire” mentioned in Exodus 12:9, for it (roasting) also comes under the term בשול “cooking” (Mekhilta).
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申命 16:7
11
Deuteronomy 16:7
ופנית בבקר AND THOU SHALT TURN IN THE MORNING [AND GO INTO THY TENTS] — i.e. in the morning of the second day of the Passover week. — It teaches us that he (the pilgrim) is required to stay in Jerusalem during the night when the festival terminates (Sifrei Devarim 134:2; Pesachim 95b; Chagigah 17).
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申命 16:7
12
Deuteronomy 16:8
ששת ימים תאכל מצות SIX DAYS THOU SHALT EAT UNLEAVENED BREAD — But in another passage it states, (Exodus 12:15): “seven days [ye shall eat unleavened bread]’’! But the explanation is: seven days ye may eat Mazzoth prepared from the old produce and six days (out of the seven. i.e. the last six days, after the Omer has been offered and the new crop has become permitted as food) ye may eat Mazzoth prepared from the new crop (Sifrei Devarim 134:5). Another explanation is: It teaches regarding the eating of unleavened bread on the seventh day of Passover that it is not obligatory; and from here (from this law concerning the seventh day) you may derive the law for the other six days. For the seventh day was included in the general statement (“seven days, thou shalt eat unleavened bread’’), and in the text: “six days thou shall eat unleavened bread” it has left the general statement, to teach ... eating unleavened bread on it is not obligatory but optional. Now, according to the well-known rule, it did not leave the general statement in order to teach this regarding itself alone but regarding everything that is included in the general statement. Now how is it with the seventh day? It is optional as regards the eating of unleavened bread (as explained in the earlier portion of this comment)! This, too, according to the rule, applies also to everything that was included in the general statement, and therefore all the other days are also optional in this respect, with the exception, however, of the first night of Passover, for which Scripture has fixed it (the eating of unleavened bread) as an obligation, as it is said, (Exodus 22:18) “at evening ye shall eat unleavened bread” (Pesachim 120a; cf. also Rashi on Exodus 12:15).
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申命 16:8
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出エジプト 12:15
出エジプト 22:19
13
Deuteronomy 16:8
עצרת לה' אלהיך [AND ON THE SEVENTH DAY SHALL BE] A RESTRICTION IN HONOR OF THE LORD — i.e., restrict yourself from work (Chagigh 18a). — Another explanation is that עצרת denotes a gathering for eating and drinking (a banquet), like the expression used (Judges 13:15) “Let us detain (נעצרה) thee [that we may make ready a kid for thee]”.
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申命 16:8
14
Deuteronomy 16:9
מהחל חרמש בקמה [BEGIN TO NUMBER SEVEN WEEKS] FROM THE TIME THOU BEGINNEST TO PUT THE SICKLE TO THE CORN — i.e. from when the “Omer” has been cut (from the sixteenth of Nisan) which is the first produce to be harvested (Leviticus 23:10) (cf. Sifrei Devarim 136:2-3; Menachot 71a).
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申命 16:9
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レビ 23:10
15
Deuteronomy 16:10
מסת נדבת ידך means sufficient (די) free-will offerings of thy hand (i.e. of thy possession) (cf. Targum on Deuteronomy 15:8, which renders די מחסרו by כמסת חסרונה); everything must be in accordance with the blessing which God has bestowed upon you (אשר יברכך): offer peace-offerings of rejoicing and invite guests for the meal.
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申命 16:10
16
Deuteronomy 16:11
לוי גר יתום ואלמנה THE LEVITE THE STRANGER, THE FATHERLESS, THE WIDOW — these four are Mine, corresponding to four that are yours, viz., בנך ובתך ועבדך ואמתך THY SON, THY DAUGHTER, THY MAN-SERVANT AND THY MAID-SERVANT; if you gladden Mine, I will gladden yours (Midrash Tanchuma, Re'eh 18).
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申命 16:11
17
Deuteronomy 16:12
וזכרת כי עבד היית וגו׳ AND THOU SHALT REMEMBER THAT THOU WAST A SERVANT [IN EGYPT] — Only on this condition did I deliver you from Egypt: that you keep and do these statutes.
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申命 16:12
18
Deuteronomy 16:13
באספך [THOU SHALT KEEP THE FESTIVAL OF TABERNACLES …] AFTER THAT THOU HAST GATHERED IN THE PRODUCE — i.e. at the usual harvest time, when thou bringest into the house the summer fruits. Another explanation is: באספך מגרנך ומיקבך teaches that one should cover the Succah only with the פסולת (lit., the chips, — that which falls off) of the barn and the wine-press [i.e. with vegetable matter] (Rosh Hashanah 13a; Sukkah 12a).
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申命 16:13
19
Deuteronomy 16:15
והיית אך שמח ONLY BE REJOICED — According to its plain sense this is not the expression of a command but expresses an assurance: “thou will be rejoicing”. But according to the Halachic interpretation they (the Rabbis) derived from here that the night before the last day of the festival (that preceding the eighth day) is to be included in the obligation of rejoicing (Sukkah 48a; cf. Sifrei Devarim 142:4).
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申命 16:15
20
Deuteronomy 16:16
ולא יראה את פני ה׳ ריקם AND THEY SHALL NOT APPEAR BEFORE THE LORD EMPTY, but — bring the burnt offerings that are obligatory when one appears before the Lord, and the peace offerings of the festival.
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申命 16:16
21
Deuteronomy 16:17
איש כמתנת ידו EVERY MAN [SHALL BRING] ACCORDING TO THE ABILITY OF HIS HAND TO GIVE — i.e. one who has a large household (lit., many eaters) and great possessions brings many burnt offerings and many peace offerings (Sifrei Devarim 143:10; Chagigah 8b).
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申命 16:17
22
Deuteronomy 16:18
שפטים ושטרים JUDGES AND BAILIFFS — שופטים are the judges who pronounce sentence, and שוטרים are those who chastise the people at their (the judges’) order [beating and binding the recalcitrant] with a stick and a strap until he accepts the judge’s sentence (Sanhedrin 16b and Rashi thereon; cf. Sifrei Devarim 144:6).
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申命 16:18
23
Deuteronomy 16:18
בכל שעריך IN ALL THY GATES — i.e. in each town (Sifrei Devarim 144:3).
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申命 16:18
24
Deuteronomy 16:18
לשבטיך THROUGHOUT THY TRIBES — This is to be connected with תתן לך, thus: judges and bailiffs shall you make yourself for your tribes in all all your cities that the Lord, your God, gives you.
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申命 16:18
25
Deuteronomy 16:18
לשבטיך THROUGHOUT THY TRIBES — This teaches that judges must be appointed for each tribe separately and each city separately (Sifrei Devarim 144:4; Sanhedrin 16b).
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申命 16:18
26
Deuteronomy 16:18
ושפטו את העם וגו׳ AND THEY SHALL JUDGE THE PEOPLE [WITH JUST JUDGMENT] — This means, appoint judges who are expert and righteous to give just judgment (cf. Sifrei Devarim 144:7).
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申命 16:18
27
Deuteronomy 16:19
לא תטה משפט means what it literally implies: THOU SHALT NOT PERVERT JUDGMENT.
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申命 16:19
28
Deuteronomy 16:19
ולא תכיר פנים AND THOU SHALT NOT RESPECT PERSONS — not even if it be only during the pleadings of the parties. This is an admonition addressed to the judge that he should not be lenient to one and harsh to the other, e.g. letting one stand and the other sit; because as soon as he (the party treated harshly) observes that the judge shows more respect to his fellow his ability to plead is hampered (i.e. he loses self-confidence and cannot present his case with assurance) (cf. Shevuot 30a).
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申命 16:19
29
Deuteronomy 16:19
ולא תקח שחד NEITHER TAKE BRIBERY — even if you mean to give a just judgment in favor of the giver (Sifrei Devarim 144:10; cf. Rashi on Exodus 23:8).
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申命 16:19
30
Deuteronomy 16:19
כי השחד יעור FOR BRIBERY DOES BLIND — As soon as he (the judge) has accepted a bribe from him (from one of the parties) it is impossible for him not to incline his heart to him trying to find something in his favor (Ketuvot 105b).
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申命 16:19
31
Deuteronomy 16:19
דברי צדיקם means, the words which have been described by the term “righteous” viz., the judgments of truth uttered on Sinai (cf. Rashi on Exodus 22:8 and Note thereon).
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申命 16:19
32
Deuteronomy 16:20
צדק צדק תרדף JUSTICE, JUSTICE SHALT THOU PURSUE — go to (search after) a reliable court (Sifrei Devarim 144:14; Sanhedrin 32b).
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申命 16:20
33
Deuteronomy 16:20
למען תחיה וירשת [JUSTICE, JUSTICE SHALT THOU PURSUE] THAT THOU MAYEST LIVE, AND INHERIT [THE LAND WHICH THE LORD THY GOD GIVETH THEE] — The appointment of honest judges is sufficient merit to keep Israel in life and to settle them in security in their land (Sifrei Devarim 144:15).
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申命 16:20
34
Deuteronomy 16:21
לא תטע לך אשרה THOU SHALT NOT PLANT THEE AN ASHERA — This is intended to make one liable to punishment regarding it from the very moment that he plants it (the Ashera); even though he does not worship it he transgresses a negative command by the mere planting of it (Sifrei Devarim 145:1).
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申命 16:21
35
Deuteronomy 16:21
לא תטע לך אשרה כל עץ אצל מזבח ה' אלהיך THOU SHALT NOT PLANT THEE AN ASHERA, ANY TREE NEAR UNTO THE ALTAR OF THE LORD THY GOD — This is a prohibition addressed to one who would plant a tree or build a house on the Temple mount (הר הבית) (Sifrei Devarim 145:1).
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申命 16:21
36
Deuteronomy 16:22
ולא תקים לך מצבה NEITHER SHALT THOU RAISE ANY MONUMENT — i.e. a monument of one stone (cf. Rashi on Deuteronomy 12:3), not even in order to sacrifice on it to Heaven (to God).
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申命 16:22
37
Deuteronomy 16:22
אשר שנא WHICH [THE LORD THY GOD] HATETH — An altar of stones and an altar of earth He has commanded you to make; this, however, He hates, because it was a religious ordinance amongst the Canaanites. And although it was pleasing to Him in the days of our Patriarchs (cf. Genesis 28:18), now He hates it because these (Canaanites) made it an ordinance of an idolatrous character (cf. Sifrei Devarim 146).
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申命 16:22
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