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פרשת ראה Parashas Re’eh

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Rabbi Nosson Scherman / Rabbi Gedaliah Zlotowitz General Editors Founder ,ז״ל Rabbi Meir Zlotowitz

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 136 / דברים — פרשת ראה יא / כו־כט פרשת ראה

כו ְר ֵ ֗אה א ֹנ" כי ֹנ תן ִל ְפ ֵנ יכם ה֑ יּוֹם ְבּר כה ְוּקל לה: כז ֶאת־ה ְ בּרכה כו * ֲח ִזי דּ ֲאנא י ֵה ֳבקד ֵמיכוֹן יוֹמא ֵדין ִבּ ְר כן ְוּלו ִטין: כז ית ִבּ ְרכן ֲאשׁ2ר ִתּ ְשׁ ְמ ֗עוּ ֶא ִל־מ ְצוֹת֙ ֣יהוה ֱא ֽלֹ ֵה ֶ֔יכם ֲאשׁ)ר א ֹנכ"י ְמצ וּ%ה ** ִדּי ְתק ְבּלוּן ְל ִפקּוֹד יּ אדיי ֳאל ֲהכוֹן ִדּ ֲיאנ ְאמפ ֵ קּד

ֶא ְתכם הֽ יּוֹם: כח ְוה ְ קּל֗לה ִא ֤ם־לֹא ִת ְשׁ ְמעוּ֙ ֶא ִל־מ ְצוֹת֙ ֣יהוה י ְתכוֹן יוֹמא ֵדין: כח ְוּלו ִטין ִאםלא ְתק ְבּלוּן ְל ִפקּוֹד יּ אדּיי ֱא ֽלֹ ֵה ֶ֔יכם ְוסְ ר2תּם ִמן־ה ֶ ֔ דֶּר ְך ֲאשׁ)ר א ֹנכ"י ְמצ וּ%ה ֶא ְתכם ה֑ יּוֹם ֱאל ֲהכוֹן ְו ִת ְסטוֹן ִמןאְרח ִאדּ ֲיאנ ְאמפ ֵ קּדי ְתכוֹן יוֹמא ֵדין

ל ֶ֗ל ֶכת א ֲ@ח? רי ֱאלֹ< הים ֲא ֵח= רים ֲא% שׁר ֽלֹ ְא־יד ְ ע; תּם: ס כט ְוה֗יה ִל ְמה ְך בּת רט ֲעותע ְ ממ יּ ִאדּיל ְאיד ְ עתּוּן: כט ִו ֵיהי

*נ"א: ֲחזוֹ **נ“א: ִאם רש"י (כו) ְר ֵאה א ֹנ ִכי ֹנ ֵתן. ְבּר כה ְוּקל לה. ָה ֲאמוּרוֹת ְבּ הר ְגּ ִר ִזּים ְמצֶוּה ֶא ְת ֶכם היּוֹם ל ֶל ֶכת וגו‘. ָהא ָלמ ְ ד ָתּ ֶשׁ ָכּל ָה ֵעוֹבד ְוּבה ר ֵע ָיבל (להלן פסוק כט; וכז, טו-כו): (כז) ֶאת ה ְבּר כה. ֲע ָבוֹדה ָז ָרה ֲה ֵרי הוּא ָסר ִמ ָכּל ה ֶ דּ ֶר ְך ֶשׁ ִנְּצ טוּוּ ִי ְשׂ ָר ֵאל. ִמ ָכּאן ע ל ְמָנת ֲא ֶשׁר ִתּ ְשׁ ְמעוּ: (כח) ִמן ה ֶדּ ֶר ְך ֲא ֶשׁר א ֹנ ִכי ָא ְמרוּ: ה ֶמּוֹדה בּ ֲ ע ָבוֹדה ָז ָרה ְכּ ֵכוֹפר ְבּ ָכל ה ָתּוֹרה ָכּוּלּהּ (ספרי נד):

CHUMASH TRANSLATION ONKELOS ELUCIDATED See, THAT I present before — ֲח ִזי דּ ֲא ָנא ָי ֵהב ֳק ָד ֵמיכוֹן ָיוֹמא ֵדין .See, I present before you 26 26 [BLESSINGS and CURSES.[2 — ִבּ ְר ָכן ְוּל ָו ִטין [today a blessing and a curse. you this day[1 27 ִדּי ְת ק ְבּלוּן ְל ִפ קּוֹד ָיּא ד ָיי ֳא ָל ֲהכוֹן ,The BLESSINGS— ָית ִבּ ְר ָכן .The blessing: that you hear- 27 ken to the commandments of — on condition that you HEED the commandments of that I — ִדּי ֲא ָנא ְמ פ ֵקּד ָי ְתכוֹן ָיוֹמא ֵדין [Hashem, your God, that I com- Hashem, your God,[3 mand you today. 28 And the command you this day.

ִאם ָלא ְת ק ְבּלוּן ְל ִפ קּוֹד ָיּא ד ָיי ,And the CURSES — ְוּל ָו ִטין .curse: if you do not hearken to 28 if you do not HEED the commandments of — ֱא ָל ֲהכוֹן ,the commandments of Hashem ְו ִת ְסטוֹן ִמן ָא ְר ָחא ִדּי ֲא ָנא ְמ פ ֵקּד ָי ְתכוֹן ָיוֹמא ,your God, and you stray from Hashem, your God and you stray from the path that I command you this — ֵדין the path that I command you ְ to follow the FALSE GODS[4] OF — ִל ְמ ָהך ָבּ תר ָט ֲע ָות ע ְמ מ ָיּא ,today, to follow gods of others, day .that you did not know — ִדּי ָלא ְי ד ְעתּוּן ,that you did not know. THE NATIONS

blessing and curse (Lechem VeSimlah). [Rashi states , ִל ְפ ֵנ ֶיכם see, is in singular form, but ,ְר ֵאה The Hebrew .1 before you, is in plural form. Moshe spoke this way be- that our verse refers to the blessings and curses that cause he addressed his words to each individual within would be proclaimed on Mount Gerizim and Mount the community at large: See, [each of you,] that I pres- Eival; see v. 29. Accordingly, the plural form is surely ent before [all of] you … (Ibn Ezra; cf. Aderes Eliyahu). appropriate (Beurei Onkelos).] Our version of Onkelos preserves this form, but some ”,… see, in plural, to conform with 3. The elucidation, “[on condition] that you heed , ֲחזוֹ as ְר ֵאה editions have follows Rashi (see above, 1:43 note 69). Some texts of . ִל ְפ ֵנ ֶיכם if” you heed. [According to“ , ִאם ְת ק ְבּלוּן Onkelos read are in singular (a blessing ְבּר כה ְוּק ל לה The words .2 means, “when” you ֲא ֶשׁר ִתּ ְשׁ ְמעוּ ,(Ramban (Vayikra 4:22 and a curse), but Onkelos follows his usual practice of heed.] rendering these terms in plural, blessings and curses [e.g., Bereishis 27:12 and below, 23:6], because they re- 4. Literally, errors or shams. Onkelos regularly uses fer to blessings and curses in general, not to a speciﬁc this term to refer to false gods.

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 137 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 11 / 30 כּJי ְיI ב ֲיאך֙ ֣יהוה ֱאלֹ ֶ֔ה יך ֶאל־ה ֕אֶרץ ֲא ֶשׁר־אF תּה בא־שׁמּה ֲאֵרי י ֵע ִלנּ ְך ְיי ֱאלה ְך ְלאְ רע ִאדּיא ְ תּ ע ֵלל ְלת מּן ְלִר ְשׁתּהּ ְונתP תּה ֶאת־ה ְ בּרכה֙ ע O ל־הר ְגִּר ִ֔זּים ְו ֶאת־ה ְ קּללה על־הLר ְל ֵמ ְירת ְ הּו ִת ֵתּןית ְמב ְרכיּא על טוּרא ִד ְג ִר ִזּין ְוית ְמל ְטּטיּא על טוּרא ְ ֵע יבל: ל ֲהלֹ ֵ֜א־ה מּה ְבּע Tֶבר ה יְּ ר ֵ ֗דּן א ֲ@חֵרי֙ ֶ֚דֶּרך ְמ ֣בוֹא ה ֶ֔ שּׁ ֶמשׁ ְד ֵע יבל: ל ֲהל ִאאנּוּן ְבּ ִע ְבר ְאדיְ ר ְדּנא ֲא ֵחוֹרי ֽ ֹאר חמ ֲ על ֵנ ִישׁ ְמשׁא רש"י (כט) ְונת תּה ֶאת ה ְבּר כה. ְכּת ְ רגּוּמוֹ ָ”ית ְמ ָב ְרכָ יּא“, ֶאת ה יּ ְ ר ֵדּן ה ְ ר ֵבּה ְו ָה ְל ָאה ְל ֵמ ָרחוֹק (ספרי נו; סוטה לג:). ְו ֶזהוּ ְלשׁוֹן ה ְ מ ָב ְר ִכים. על הר ְגּ ִר ִזּים. ְכּל ֵ פּי ה ר ְגּ ִר ִזּים ְהוֹפ ִכים ְפֵּנ ֶיהם ”א ֲ ח ֵרי“, ָכּל ָמקוֹם ֶשׁ ֶנּ ֱא מר ”א ֲ ח ֵרי“ ְמוּפ ָלג הוּא (במדבר רבה ָוּפ ְתחוּ ִבּ ְב ָר ָכה ָ”בּ ְרוּך ָה ִאישׁ ֲא ֶשׁר לֹא י ֲ ע ֶשׂה ֶפ ֶסל וּמ ֵ סּ ָכה וגו‘ ”. מד, ה): ֶדּ ֶר ְך ְמבוֹא ה ֶשּׁ ֶמשׁ. ְלה ָ לּן ִמן ה יּ ְ ר ֵדּן ְלצ ד מ ֲ ע ָרב. ָכּל ָה ֲא ִרוּרים ֶשׁבּ ָ פּ ָר ָשׁה ָא ְמרוּ ְתּ ִח ָלּה ִבּ ְלשׁוֹן ָבּ ְרוּך ְוא ח ר ָכּ ְך ְוט עם ה ִ מּ ְק ָרא ִמוֹכ יח ֶשׁ ֵהם ְשֵׁני ְד ָב ִרים, ֶשׁ ִנְּנ ְקדוּ ִבּ ְשֵׁני ְט ָע ִמים, ָה ְפכוּ ְפֵּנ ֶיהם ְכּל ֵ פּי ה ר ֵע ָיבל ָוּפ ְתחוּ ִב ְק ָל ָלה (ספרי נה; סוטה ”א ֲ ח ֵרי” ָנקוּד ְבּפ ְ שׁ ָטא, ְו ֶ”דּ ֶר ְך” ָנקוּד ְבּמ ְ שׁ ֵפּל ְוהוּא ָדּגוּשׁ, לב.): (ל) ֲהלֹא ֵה מּה. ָנ תן ָבּ ֶהם ִס ָימן: א ֲח ֵרי. א חר ה ֲ ע ָבר ת ְו ִאם ָהָיה ”א ֲ ח ֵרי ֶדּ ֶר ְך” ִדּבּוּר ֶא ָחד ָהָיה ָנקוּד א ֲ ח ֵרי ִבּ ְמ ָשׁ ֵרת,

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ,that when Hashem — ֲא ֵרי ָי ֵע ִל ָנּך ְי ָי ֱא ָל ָהך It shall be — ִו ֵיהי .It shall be that when 29 29 to — ְל א ְר ָעא ִדּי א ְתּ ָע ֵלל ְל ת ָמּן Hashem, your God, brings you your God, brings you IN to take — ְל ֵמ ְיר תהּ ,to the Land to which you are the Land INTO which you are coming you shall — ְו ִת ֵתּן ָית ְמ ָב ְר כָיּא על ָטוּרא ִד ְג ִר ִזּין ,coming, to take possession of possession of it ְו ָית ְמ ל ְטּ ט ָיּא ,it, you shall place the bless- place THOSE WHO will BLESS on Mount GERIZIN and THOSE WHO will CURSE on Mount — על ָטוּרא ְד ֵע ָיבל ing on Mount Gerizim and the curse on Mount Eival. Eival.[5] Indeed, they (Mount Gerizin — ֲה ָלא ִאנּוּן ְבּ ִע ְב ָרא ְד י ְר ְדּ ָנא ֲא ֵחוֹרי .Indeed, they are on the 30 30 other side of the Yarden, far, and Mount Eival) are on the REAR (i.e., western) side of the ,in the direction of the sunset — ֹא רח מ ֲע ָל ֵני ִשׁ ְמ ָשׁא [in the direction of the sunset, Yarden,[6

5. One cannot literally “place” a blessing or a curse on Others, however, explain that after the Kohanim and a mountain. Onkelos (followed by Rashi) therefore ex- Leviim recited the curses listed in Ch. 27 (vv. 15-26), the plains that the verse refers to those who bless and those six tribes standing on Mount Gerizim recited the bless- who curse (Pas’shegen; Marpei Lashon; cf. Ramban, ings enumerated in Ch. 28 (vv. 1-14): It shall be that if Mizrachi; see Minchas Chinuch, end of Mitzvah 232). you heed the voice of Hashem, your God … blessed shall This fits with the practice of Scripture to sometimes you be in the city and blessed shall you be in the field, use a noun to refer to a person whose actions identify etc.; and the six tribes standing on Mount Eival recited I the curses of the Tochachah (ibid. vv. 15-68): But it will ,ו ֲא ִני ְת ִפ לּה — him with that noun (e.g., Tehillim 109:4 am prayer). In our case, the tribes reciting the bless- be if you do not heed the voice of Hashem, your God … ing are identified with the blessing itself and are thus accursed will you be in the city and accursed will you called “the blessing” (Lechem VeSimlah). be in the field, etc. (see Ibn Ezra to 27:14; Malbim to Rashi (based on Sotah 32a) explains that the refer- Yehoshua 8:33; Abarbanel to Ch. 27 below). ence here is to the ceremony described below, 27:12 ff. Onkelos’ rendering, “you shall place those who bless Six of the tribes stood atop Mount Gerizim and the on Mount Gerizin, and those who curse on Mount other six atop Mount Eival. The Kohanim and Leviim Eival,” seems to accord with the latter approach that stood on the ground between the mountains and re- the tribes standing on the mountains actually recited cited a series of blessings for those who observe the blessings and curses (see Lechem VeSimlah; cf. Beurei mitzvos, and curses for those who violate them. When Onkelos). ,as a single phrase ְבּ ֵע ֶבר היְּר ֵדּן א ֲחֵרי reciting each blessing, the Kohanim and Leviim turned 6. Onkelos reads behind, or in the rear. The , ֲא ֵחוֹרי as א ֲחֵרי to face Mount Gerizim, and when reciting each curse, and renders they turned to face Mount Eival. According to Rashi, verse thus says: “they are on the side of the Yarden ,that is] in the rear.” This refers to the western side] על הר when our verse instructs to place those who bless it refers to the Kohanim and Leviim, and means for the Torah often refers to the east as “the front” and , ְגִּר ִזּים that they shall be placed with their faces toward Mount the west as “the rear,” using the perspective of a person Gerizim. facing the rising sun in the east (Beurei Onkelos; see

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 138 / דברים — פרשת ראה יא / לא ְבּ ֶ ֨אֶרץ֙ ה ְ כּנ ֲ@ע ִ֔ני ה יּXֹ שׁב בּ ֲערבה ֚מוּל ה ִ גּ ְל֔גּל א Xֶצל W אלוֹנ י מֹ; רה: ְבּאְ רע ְאכּנ ֲ ענא ְהדּי ֵת ְבבּ ֵמ ְישׁרא ל ֳק ֵבל ִגּ ְלגּל ִאבּ ְסט ר ֵמ ְישׁ ֵרי מֶֹרה:

לא כּJי א ֶ תּם֙ ֽ ֹע ְבZ רים ֶאת־ה יְּ ר ֵ ֔דּן לבֹא֙ לר 2ֶשׁת ֶאת־ה ֔אֶרץ ֲא ֶשׁר־ לא ֲאֵר יאתּוּן ע ְבִריןיתיְ ר ְדּנא ְל ֵמעל ְל ֵמיר תיתאְ רע ִאדּי ֥יהוה ֱא ֽלֹ ֵהיכם ֹנתTן לכ]ם I ו ִיר ְשׁ%תּם ֹאתהּ I וישׁ ְ ב ֶתּ ם־בּהּ: ♪ ְיי ֱאל ֲהכוֹן י ֵה ְבלכוֹן ְו ֵת ְירתוּן ית ְ הּו ִת ְתּבוּן בּהּ:

רש"י ְבּ ָשׁוֹפר ָה ְפוּך, ְו ֶ”דּ ֶר ְך” ְבּפ ְ שׁ ָטא ְו ָר ָפה: מוּל ה ִגּ ְל גּל. ָרחוֹק שם; סוטה שם): (לא) ִכּי א ֶתּם ֹע ְב ִרים ֶאת היּ ְר ֵדּן וגו‘. ִמן ה ִ גְּל ָגּל (ספרי שם; סוטה שם): ֵא ֵלוֹני מֹ ֶרה. ְשׁ ֶכם הוּא, ִנ ִסּים ֶשׁל י ְ ר ֵדּן ִי ְהיוּ ִס ָימן ְבֶּי ְד ֶכם ֶשׁ ָתּבוֹאוּ ְו ִת ְירשׁוּ ֶאת ָה ָא ֶרץ ֶשׁ ֶנּ ֱא מר ”עד ְמקוֹם ְשׁ ֶכם עד ֵאלוֹן ֶמוֹרה“ (בראשית יב, ו; ספרי (ספרי נז):

CHUMASH TRANSLATION ONKELOS ELUCIDATED — in the land of the Canaanite — ְבּ א ְר ָעא ְכּ נ ֲע ָנ ָאה ְדּ ָי ֵתב ְבּ ֵמ ְישׁ ָרא in the land of the Canaanite, that OPPOSITE the — ָל ֳק ֵבל ִגּ ְל ָגּ ָלא ,dwells in the plain, far from the the one that dwells in the plain [beside THE PLAINS OF Moreh.[8 — ִבּ ְס טר ֵמ ְישׁ ֵרי מֹ ֶרה [Gilgal, near Elonei Moreh. 31 For Gilgal,[7 ,For you are crossing the Yarden — ֲא ֵרי אתּוּן ָע ְב ִרין ָית י ְר ְדּ ָנא .you are crossing the Jordan to 31 to ENTER, to — ְל ֵמ על ְל ֵמ ירת ָית א ְר ָעא ִדּי ְי ָי ֱא ָל ֲהכוֹן ָי ֵהב ְלכוֹן come, to take possession of, the Land that Hashem, your God, is take possession of, the Land that Hashem, your God, is giv- you shall take possession of it — ְו ֵת ְירתוּן ָי תהּ [giving you; you shall take posses- ing you;[9 .and you shall settle in it — ְו ִת ְתּבוּן בּהּ .sion of it and you shall settle in it

Rashi to Shemos 27:13; Ramban there 6:18; Marpei (Bereishis 14:6), Onkelos does not mean to suggest all mean א ֵבל and ֵאיל and ִכּ כּר and ֵאילוֹן Lashon to Bereishis 25:6). that the words as a distinct “plain.” They are, rather, proper nouns; i.e., the plains ְבּ ֵע ֶבר היְּר ֵדּן Rashi, however, interprets phrase that means “the other side of the Yarden.” This of Moreh were called Eilonei, the plain of the Yarden itself means the western side, since the Jewish people was called Kikar, the plain of Paran was called Eil, and -is a the plain of Shittim was called Aveil. Onkelos generi א ֲחֵרי were currently east of the Yarden. The word plain, but each , ֵמ ישׁר stand-alone term that means far. The literal sense of cally refers to all these places as the word is after, but as Rashi explains, the formula- had its own particular name. Ramban (Bereishis 14:6), however, argues that had א ֲחֵרי means soon after, while the formulation א חר tion means long after. Thus, the verse is saying that these Onkelos considered these terms to be proper nouns, he mountains are far beyond the Yarden (see Gur Aryeh). would have translated them by name — for example Rather, Onkelos understands all these . ֵאילֹוֹ ֵני ְד ֶמוֹרה means after, but א ֲחֵרי Onkelos agrees that sometimes] means an ֵאילֹוֹ ֵני ,Beurei Onkelos to terms as descriptive nouns. In our case) בּ תר in those cases he renders it means ֵאיל ,trees; similarly ( אלּוֹן) Bereishis 18:10).] area with many oak ֵא ִילים in its usual sense an area with many elm trees (which are called מוּל Whereas Onkelos understands .7 of opposite, or facing [the Gilgal] (see, e.g., Shemos 26:9, in Yeshayah 1:29). Since oaks and elms were typically 28:37), Rashi explains that here it means far from [the planted in plains just outside large cities to serve as Gilgal]. Elsewhere it appears that the Gilgal was in wooded parks, Onkelos refers to these areas generical- א ֵבל the vicinity of Yericho (see Yehoshua 4:19), and thus ly as “plains.” (“mourning”) describes the bleak and not near Mount Gerizim and Mount Eival, which were desolate plain of Shittim, which was void of vegetation ִכּ כּר in the vicinity of Shechem (see next note). [See further, and buildings. The term , though, actually means a .wide open space, i.e., a plain [.ד“ה מול הגלגל Sotah 33b with Rashi and Tosafos as in the בּ ֲער בה In our verse, Onkelos also renders ’is wasteland (R ֲער בה The plains of Moreh are where Shechem is located; plain, but the simple meaning of .8 see Bereishis 12:6 (Rashi). S. R. Hirsch; see Metzudos to Yehoshua 4:13). .as the plains of Moreh ֵא ֵלוֹני ֶמוֹרה Onkelos renders as “the plain of the 9. Therefore it is necessary to publicly pronounce these ִכּ כּר היְּר ֵדּן Elsewhere, he renders as “the plain blessings and curses, to make it clear that your future ֵאיל פּ ארן ,(Yarden” (Bereishis 13:10 as “the plain success in the Land is dependent upon your fulﬁlling א ֵבל ה ִשּׁ ִטים of Paran” (ibid. 14:6), and of Shittin” (Bamidbar 33:49). According to Rashi the mitzvos (Malbim; R’ Hirsch).

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לב ְוּשׁמְ ר2תּם ל ֲ@ע ֔שׂוֹת א ת כּל־ה ֻ@ח= קּים ְו ֶאת־ה ִ מּ ְשׁפּ[ טים ֲאשׁ)ר לב ְו ִת ְטּרוּן ְל ֶמ ְעבּ דיתכּל ְקימיּא ְוי ִתדּינ יּ ִאדּי

א ֹנכ"י ֹנת ן ִל ְפ ֵניכם הֽ יּוֹם: [יב] א ֵ֠א ֶלּה ה ֻ@חZ קּים ְוה ִ מּ ְשׁפּ ִט ֘ים ֲאנאי ֵה ֳבקד ֵמיכוֹן יוֹמא ֵדין: יב א ִא ֵלּין ְקימיּא ְו ִדינ יּא ֲא2 שׁר ִתּ ְשׁ ְמ֣רוּן ל ֲ@ע ֒שׂוֹת בּ ֕אֶרץ ֲא ֶשׁר֩ נ ֨תן ֜יהוה ֱאלeֹ הי ֲאבdֹ ת יך ִדּ ִית ְטּרוּן ְל ֶמ ְעבּ ְ דבּאְ רע ִאדּ ְייה ְ ביי ֱאלהאד ֲ אבהת ְך ְל֖ך ְלִר ְשׁתּהּ כּ ֨ל־ה יּ ִ ֔מים ֲא ֶשׁר־א% תּם ח= יּים על־ה ֲאד מה: ל ְך ְל ֵמ ְירת הּכּל יוֹמ יּ ִאדּ יאתּוּן ק יּ ִמיןע לאְ ר עא:

ב א בּTד ְ֠תּא ְ בּ ֠דוּן ֶא ת־כּל־ה ְ מּקֹ ֞מוֹת ֲאשׁ)ר ע ְבדוּ־שׁiם ה ִ֗גּוֹים ב א בּד ְאתא ְ בּדוּן יתכּלא ְ תר יּ ִאדּ ְיפלחוּת מּןע ְ ממ יּא ֲאשׁ%ר אd תּם ֽיְֹר< שׁים ֹאתם ֶא ֱת־א ֽלֹ ֵהיה]ם על־ה;הJ רים הר ִמים֙ ִדּ יאתּוּן יְר ִתיןי ְתהוֹן ית ט ֲעו ְתהוֹן על טוּר יּארמ יּא רש"י (ב) א ֵבּד ְתּא ְבּדוּן. ”א ֵ בּד“ ְוא חר ָכּ ְך ְ”תּא ְ בּדוּן“, ִמ ָכּאן ְל ֵעוֹקר כּל ה ְמּקֹמוֹת ֲא ֶשׁר ע ְבדוּ שׁם וגו‘. וּמ ה ְתּא ְ בּדוּן ֵמ ֶהם, ֲע בוֹדת ָכּוֹכ ִבים ֶשָׁצּ ִר ְיך ְל ָשׁ ֵרשׁ א ֲ ח ֶר ָיה (עבודה זרה מד:): ֶאת ֶאת ֱאלֹ ֵה ֶיהם ֲא ֶשׁר על ֶהה ִרים (ספרי ס; עבודה זרה מה.):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ָית ָכּל You shall be careful to perform — ְו ִת ְטּרוּן ְל ֶמ ְע בּד .You shall be careful to perform 32 32 all the STATUTES[10] and the judgments — ְק ָי מ ָיּא ְו ָית ִדּ ינָיּא -all the decrees and the judg that I present before you this — ִדּי ֲא ָנא ָי ֵהב ֳק ָד ֵמיכוֹן ָיוֹמא ֵדין ments that I present before you today. day. 12. 12. 1 These are the decrees and the These are the STATUTES — ִא ֵלּין ְק ָי מ ָיּא ְו ִד ינָיּא ִדּי ִת ְטּרוּן ְל ֶמ ְע בּד .1 judgments that you shall be care- and the judgments that you shall be careful to perform, ְ ְ in the Land that — ְבּ א ְר ָעא ִדּי ְי הב ְי ָי ֱא ָל ָהא ד ֲא ָב ָה ָתך ָלך ְל ֵמ ְיר תהּ ful to perform, in the Land that Hashem, the God of your forefa- Hashem, the God of your forefathers, has given you, to take thers, has given you, to take pos- all the — ָכּל יוֹמ ָיּא ִדּי אתּוּן ק ָיּ ִמין על א ְר ָעא ,possession of it session of it, all the days that you days that you live on the earth. live on the earth. 2 You shall utter- You shall utterly destroy all the — א ָבּ ָדא ְת א ְבּדוּן ָית ָכּל א ְת ר ָיּא .ly destroy [the idols] from all the 2 ִדּי ְפ6 לחוּ ת ָמּן ע ְמ מ ָיּא ִדּי אתּוּן ָי ְר ִתין ָי ְתהוֹן ָית ָט ֲעָו ְתהוֹן [places where the nations whom places[1 you shall possess worshiped their — where the nations whom you shall possess worshiped ,on the high mountains — על טוּר ָיּא ָר מ ָיּא :gods: on the high mountains their FALSE GODS

as decree, verse, this is difﬁcult to understand, because while it חק Rashi consistently interprets the term .10 referring to mitzvos whose reasons cannot be grasped is possible to destroy the objects in a place, it is impos- by the limited intellect of human beings (see for ex- sible to destroy the place itself. Because of this difﬁ- ”.from“ : ֶאת ample, Rashi to Bereishis 26:5). Onkelos, however, usu- culty, some turn to an alternate meaning of statute, referring to mitzvos in The verse is saying that you should destroy the idols , ְק ים as חק ally renders general. There are some cases where Onkelos renders from all the places they were worshiped (Rashi, with .(decree. For discussion, see Bamidbar 19:2 Mizrachi; Chizkuni , ְגּ ֵזרה as חק note 1. Me’at Tzori notes that Onkelos simply replaces the -indicat , ית ,with the Aramaic equivalent ֶאת is a word with no translation in Hebrew ֶאת The Hebrew .1 is being used in the ֶאת ,English. It usually indicates the direct object of a verb, ing that according to Onkelos in this case the phrase “all the places.” However, in our regular way [to indicate the direct object] (elsewhere,

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ְו על־ה ְ גּב ֔עוֹת ְותmח ת כּל־ע ץ ר ֲ@ע נן: ג ְו ִנתּ ְ צ2תּם ֶא ִת־מ ְז ְבּ ֹח ֗תם ְוע לרמ תא ְוּתחוֹת כּ ִלאיל ןעבּוֹף: ג ְוּתתְרעוּן ית ֱא ֵגוֹריהוֹן ְו ִשׁבְּ ר ֶתּם֙ ֶאת־מ צּTבֹ ֔תם ו ֲ@אשׁWֵר ֶיהם֙ ִתּ ְשְׂר ֣פוּן בּ ֵ ֔אשׁ ְוּפ ִס ילי ְוּתת ְ בּרוּן יתקמ ְתהוֹן ו ֲ א ֵשֵׁריהוֹן ְתּוֹקדוּן ְבּנוּרא ְוצ ְל ֵמי ֱא ֽלֹ ֵהיהם ְתּגֵ דּ ֑עוּן ְו ִאבּ ְ ד2תּם ֶא ְת־שׁ ֔מם ִמן־ה מּ ֖קוֹם ט ֲעו ְתהוֹן ְתּ ְקוֹצצוּן ְו ְתוֹבדוּן י ִתשׁ ְמהוֹן ִמןא ְ תרא

ה ֽ הוּא: ד לֹא־ת ֲ@ע ֣שׂוּן ֵ֔כּן @ ל ֖יהוה ֱא ֽלֹ ֵה ; יכם: ה ִ֠כּי ִאם־ ההוּא: ד לאת ְ ע ְבּדוּן ֵכּן ֳקדם ְיי ֱאל ֲהכוֹן: ה ֱאל ֵהן ֶאל־ה מּ ֞קוֹם ֲא ֶשׁ ִר־י ְב ֨חר ֤יהוה ֱא ֽלֹ ֵה ֶיכם֙ ִמ כּ ִל־שׁ ְב ֵט ֶ֔יכם ְלא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֱאל ֲהכוֹן ִמכּ ִלשׁ ְב ֵטיכוֹן רש"י (ג) ִמ ְז ֵבּ ַח. ֶשׁל ֲא ָבִנים ה ְ ר ֵבּה: מ ֵצּ בה. ֶשׁל ֶא ֶבן א חת, ְוהוּא ֵכּן. ְלה ְ ק ִטיר ל ָ שּׁמִ ים ְבּ ָכל ָמקוֹם, ִכּי ִאם בּ ָ מּקוֹם ֲא ֶשׁר ִי ְבח ר ִ”בימוֹס” ֶשׁ ָשִּׁנינוּ ְבּ ִמ ְשָׁנה: ֶא ֶבן ֶשׁ ָחְצ ָבה ִמ ְתּ ִח ָלּתהּ ְל ִבימוֹס (עבודה (פסוק ה). ָדּ ָבר א ֵ חר, ְ”וִנתְּ צ ֶתּם ֶאת ִמ ְז ְבּ ֹח ָתם, ְו ִאבּ ְ ד ֶתּם ֶאת ְשׁ ָמם, זרה מז:): ֲא ֵשׁ רה. ִא ָילן ה ֶ נּ ֶע ָבד (שם מח.): ְו ִאבּ ְד ֶתּם ֶאת לֹא ת ֲ עשׂוּן ֵכּן“. א ְ ז ָה ָרה ל ֵמּוֹחק ֶאת ה ֵ שּׁם ְו ל ֵנּוֹתץ ֶא ֶבן ִמן ה ִ מּ ְז ֵבּ ח ְשׁ מם. ְל כנּוֹת ָל ֶהם ֵשׁם ִלְגנ אי, ֵבּית גְּ לָיא ִקוֹרין ָלהּ ֵבּית כּ ְ רָיא, אוֹ ִמן ָה ֲע ָז ָרה. ָא מר ר ִ בּי ִי ְשׁ ָמ ֵעאל: ְו ִכי ת ֲ ע ֶלה על דּ ְ ע ְתּ ָך ֶשִׁיּ ְשׂ ָר ֵאל ֵעין ֹכּל ֵעין קוֹץ (ספרי סא; עבודה זרה מו.): (ד) לֹא ת ֲעשׂוּן ְנוֹתִצין ֶאת ה ִ מּ ְז ְבּחוֹת, ֶא ָלּא ֶשׁלֹּא ת ֲ עשׂוּ ְכמ ֲ ע ֵשׂ ֶיהם, ְוִיְג ְרמוּ

CHUMASH TRANSLATION ONKELOS ELUCIDATED -and un — ְוּתחוֹת ָכּל ִא ָילן עבּוֹף ,and on the hills — ְו על ָר ָמ ָתא -and on the hills, and under ev ery leafy tree. 3 You shall break der every leafy tree.[2] You shall break apart their STACKS — ְוּת ָת ְרעוּן ָית ֱא ֵגוֹריהוֹן .apart their altars; you shall 3 you shall smash their — ְוּת ת ְבּרוּן ָית ָק ָמ ְתהוֹן [smash their pillars, and their of stones;[3 and their asheirah-trees — ו ֲא ֵשׁ ֵריהוֹן ְתּוֹקדוּן ְבּ ָנוּרא [asheirah-trees you shall burn pillars;[4 and — ְו צ ְל ֵמי ָט ֲע ָו ְתהוֹן ְתּ ְקוֹצצוּן ;in the ﬁre; and the carved im- you shall burn in the ﬁre ages of their gods you shall cut the carved IMAGES OF THEIR FALSE GODS you shall cut down; and you shall obliterate their — ְו ְתוֹבדוּן ָית ִשׁ ְמהוֹן ִמן א ְת ָרא ההוּא down; and you shall obliterate their names from that place. names from that place.[5] You shall not do so BEFORE — ָלא ת ְע ְבּדוּן ֵכּן ֳק ָדם ְי ָי ֱא ָל ֲהכוֹן .You shall not do so to 4 4 Hashem, your God. 5 Only at the Hashem, your God.[6] Rather, you shall bring offerings only at the — ֱא ָל ֵהן ְל א ְת ָרא .place that Hashem, your God, 5 that Hashem, your — ִדּי ִי ְתְר ֵעי ְי ָי ֱא ָל ֲהכוֹן ִמ ָכּל ִשׁ ְב ֵטיכוֹן will choose from all your tribes place

and see above, 7:5 note 9 for the derivation of the word ; ִמן means from, Onkelos translates ֶאת in cases that . ֱא ֵגוֹריהוֹן .(see, for example, Shemos 14:31 Or HaChaim, noting the unusual phrasing of the 4. The “pillar” was an altar made of a single stone (Rashi). verse, explains that the verse refers to structures that 5. Rashi explains that obliterating the idolatrous names are built upon the ground, which although with regard from the place refers to using derogatory nicknames to to other laws may be considered part of the ground it- refer to the place of the idol (Rashi, from Sotah 46a). self, if they were structures built for idolatry, they must See Shemos 23:13 for the prohibition against uttering be destroyed. Thus, the verse indeed commands the the name of an idol. Jewish people to destroy the place itself. 6. This refers back to v. 2, which states that the idolaters worshiped their false gods “on the high mountains and the , עבֹת is the Aramaic version of the Hebrew עבּוֹף .2 ,hills and under every leafy tree.” This verse commands ֲע נף ,thick-branched or thick-leaved, as in the phrase a branch of a thick-leaved tree (Vayikra 23:40); you shall not do so before Hashem, i.e., offerings should , ֵעץ עבֹת see also Yechezkel 20:28 with Metzudas Tzion (Lechem not be brought on scattered private altars (bamos), but VeSimlah; see also Me’at Tzori). only on the communal Altar in the place Hashem chooses 3. I.e., their altars made of numerous stones. See Rashi, [i.e., the Mishkan or Beis HaMikdash], as explained in

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 141 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 12 / 6 ל ֥שׂוּם ֶא ְת־שׁ ֖מוֹ שׁם ְל ִשׁ ְכ ֥נוֹ ִת ְדְר ֖שׁוּ F וּבאת שּׁ מּה: ♪ ְלא ְשׁראה ְשׁ ִכ ְנ ֵתּהּ תּ מּן ְל ֵבית ְשׁ ִכ ְנ ֵתּהּ ִתּ ְת ְבּעוּן ְו ֵתיתוֹן ְלת מּן:

ו ו ֲ@ה ֵב 2 אתם ֗שׁ מּה ֹע ֽלֹ ֵת ֶיכם֙ ְו ִז ְב ֵח ֶ֔יכם ְו ֵאת֙ מ ְ ע ְשׂ֣רֹ ֵת ֶ֔יכם ְואXת ו ְות ְ יתוֹן ְלת מּ ֲןעלו ֵתיכוֹן ְו ִנ ְכס ת ְקוּד ֵשׁיכוֹן ְויתמ ְ ע ְשׂר ֵתיכוֹן ְוית ְתּ O רוּמת ֶי ְדכ]ם ְו ִנ ְדֵר ֶיכם֙ ְו ִנ ְד ֣בֹ ֵת ֶ֔יכם ְוּב ֹכ֥ ֹרת ְבּקְ רכם ְו ֽצֹ ְאנ; כם: א ְפ רשׁוּת ֶי ְדכוֹן ְו ִנ ְדֵריכוֹן ְו ִנ ְדב ֵתיכוֹן ְוּב ֵכוֹרי ְתוֹרכוֹן ְוע ְנכוֹן: רש"י ֲעוֹ ֵנוֹת ֶיכם ְל ִמ ְקדּ שׁ ֲא ֵבוֹת ֶיכם ֶשֵׁיּ ָח ֵרב (ספרי שם): (ה) ְל ִשׁ ְכנוֹ ִל ְפִנים ִמן ה ָחוֹמה (שם): ְתּ רוּמת ֶי ְד ֶכם. ֵאלּוּ ה ִ בּ ִכּוּרים, ֶשׁ ֶנּ ֱאמ ר ִת ְד ְרשׁוּ. ֶזה ִמ ְשׁ כּן ִשׁילֹה (ספרי סב): (ו) ְו ִז ְב ֵח ֶיכם. ְשׁ ָל ִמים ֶשׁל ָבּ ֶהם ְ”ו ָל קח ה ֹ כּ ֵהן ה ֶ טֶּנא ִמָיּ ֶד ָך“ (להלן כו, ד; ספרי שם): ְוּב ֹכרֹת ָחוֹבה (שם סג): מ ְע ְשׂרֹ ֵת ֶיכם. מ ֲ ע שׂר ְבּ ֵה ָמה וּמ ֲ ע ֵשׂר ֵשִׁני ֶל ֱאכוֹל ְבּק ְר ֶכם. ְל ִת ָתּם ל ֹ כּ ֲהִנים ְוי ְ ק ִריבוּם ָשׁם:

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְל א ְשָׁר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן to place His Name there, you God, will FAVOR from among all your tribes you — ְל ֵבית ְשׁ ִכ ְנ ֵתּהּ ִתּ ְת ְבּעוּן [shall seek out His Dwelling — to REST HIS SHECHINAH there;[7 ְו ֵתיתוֹן ְל ת ָמּן [Place and you shall come shall seek out THE PLACE OF HIS SHECHINAH there,[8 6 there. And there you shall — and you shall come there, bring your olah offerings and ֲע ָל ָו ֵתיכוֹן ְו ִנ ְכ סת ְו ת ְיתוֹן ְל ת ָמּן your feasts [shelamim offer- 6. — and there you shall bring ְקוּד ֵשׁיכוֹן ings], your tithes, and that — your olah offerings and your FEAST-OF-HOLIES ְו ָית [your tithes,[10 — ְו ָית מ ְע ְשׂ ָר ֵתיכוֹן [which is raised up by your (i.e., shelamim) offerings,[9 [and that which is SEPARATED by your hand,[11 — א ְפ ָרשׁ וּת ֶי ְדכוֹן hand, your vows and your ְוּב ֵכוֹרי [and your donations,[12 — ְו ִנ ְד ָב ֵתיכוֹן ,your vows — ְו ִנ ְד ֵריכוֹן donations, and the firstborn [and the firstborn of your cattle and your flocks.[13 — ְתוֹרכוֹן ְו ָע ְנכוֹן .of your cattle and your flocks

-the holies, is a reference to the shelamim of , ְקוּד שׁיּא the following note (see Rashi, ﬁrst explanation, with lesser , ק ד ִשׁים ק ִלּים Mizrachi; Ibn Ezra). See Rashi, second explanation, and ferings, which are the prototypical Ramban for another approach. holies. See our note 1 to Vayikra 3:1 for discussion of 7. Bamos were permitted in Eretz Yisrael until the why Onkelos does not refer to shelamim by its Aramaic ִנ ְכ סת שׁ ְל ִמין Mishkan was erected in Shiloh. From that point, bamos equivalent ( ), as he does regarding other of- ִמ ְנ ח תא ֲע ל תא were prohibited, and offerings could be brought only in ferings (e.g., , ). the Mishkan. After the destruction of Shiloh, when the 10. This refers both to maaser sheni, the second tithe of Mishkan stood in Nov and then in Giveon, bamos were produce, which is brought to Yerushalayim and eaten again permitted. Once the Beis HaMikdash was built, there, and maasar beheimah, the tithe of livestock, bamos were prohibited forever (Mishnah, Zevachim which is brought as an offering in the Beis HaMikdash 14:4-8). (Rashi). See Ramban for another approach. Our verse, which prohibits bamos, refers to the period 11. This refers to bikkurim, the ﬁrst fruits, which are when the Mishkan stood in Shiloh. Verses 11-13 refers brought to the Beis HaMikdash and given to a Kohen. to the time from the building of the Beis HaMikdash, They are referred to as “separated by your hand” be- when bamos were prohibited forever; see Rashi there cause they are delivered by hand, as the verse states (Rashi, as explained by Gur Aryeh; cf. Mizrachi; Sifsei (below, 26:4): the Kohen shall take the basket from your Chachamim). hand (Rashi). ֵשׁם Onkelos often translates references to the , the 12. “Vows and donations” both refer to voluntary offer- Name of Hashem [when it is not meant literally] as “the ings. The difference is that a “vow” [neder] is an obliga- Shechinah” of Hashem; see, for example, Shemos 20:21 tion that one creates on himself to bring an offering. (see below, v. 11, with Nesinah LaGer; for a Kabbalistic If he consecrates an animal and it is lost or dies, he discussion and sources regarding Onkelos’ rendering of must bring another. With a “donation,” however, one the “Name of Hashem” as His “Shechinah,” see Me’at consecrates a particular animal as an offering. If that Tzori, Miluim). animal is lost or dies, he is not responsible to replace it 8. One who comes to bow before Hashem and bring of- (Rashi; Mishnah, Kinnim 1:1). ferings to Him should seek out this place that is desig- 13. Firstborn (bechor) cattle, sheep, and goats are given nated for such worship (see Sforno; cf. Ramban). to the Kohen, who brings them as offerings in the Beis .(and HaMikdash (Rashi: see Bamidbar 18:17 ; ֶז בח feast, is a translation of , ִנ ְכ סת The Aramaic .9

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ז ו ֲ@אכ ְ ל ֶתּ ֗ם־שׁם ִל ְפ ֵני֙ ֣יהוה ֱא ֽלֹ ֵה ֶ֔יכם ְוּשׂמ ְ ח ֶ ֗תּם ְבּ ֹכל ֙ ִמ ְשׁOלח ז ְו ֵת ְיכלוּן תּ מּ ֳןקד ְםיי ֱאל ֲהכוֹן ְו ֶת ֱחדוֹן ְבּ ֹכל אוֹשׁטוּת ֶי ְד ֶ֔כם א תּם וּב ֵתּיכ]ם ֲא% שׁר בּWר ְ כ ֖ך ֥יהוה ֱאלֹ; היך: ח ֣לֹא ת ֲ@ע ֔שׂוּן ֶי ְדכוֹן אתּוּן ֶו ֱאנשׁ בּ ֵתּיכוֹן ִדּי בְרכ ְך ְיי ֱאלה ְך: ח לאת ְ ע ְבּדוּן ְ֠כּ ֹ֠כל ֲא ֶ֨שׁר ֲאנ pְחנוּ ֹע" שׂים ֖ ֹפּה ה֑ יּוֹם = אישׁ כּל־ה יּשׁFר ְבּ ֵע יניו: ְכּ ֹכ ִלדּ ֲיאנ ְ@חנאע ְב ִדיןה כא יוֹמא ֵד ְיןגּב רכּל ְדּכשׁר ְבּ ֵע ֽינ ִוֹהי: רש"י (ז) ֲא ֶשׁר ֵבּר ְכך ה‘. ְל ִפי ה ְ בּ ָר ָכה ָה ֵבא (ספרי סד): (ח) לֹא ִכּיבּוּשׁ ְו ִחילּוּק, ְוּב ָב ָמה לֹא ת ְ ק ִריבוּ ָכּל מ ה ֶשּׁא ֶ תּם מ ְ ק ִר ִיבים ת ֲעשׂוּן ְכּ ֹכל ֲא ֶשׁר ֲאנ ְחנוּ ֹע ִשׂים וגו‘. ָמוּסב ְלמ ְ ע ָלה, ע ל ֹפּה היּוֹם בּ ִ מּ ְשׁ ָכּן ֶשׁהוּא ִע ָמּ ֶכם, ְוִנ ְמ שׁח, ְוהוּא ָכ ֵשׁר ְלה ְ ק ִריב ִ”כּי א ֶ תּם ֹע ְב ִרים ֶאת ה יּ ְ ר ֵדּן וגו‘ ” (לעיל יא, לא), ְכּ ֶשׁתּ ע ְ ברוּ בּוֹ ח ָ טּאוֹת ו ֲ א ָשׁמוֹת ְנ ָד ִרים ְוּנ ָדבוֹת, ֲא ָבל ְבּ ָב ָמה ֵאין ָק ֵרב ֶא ָלּא ֶאת ה יּ ְ ר ֵדּן ִמָיּד ָמוּתּ ִרים א ֶ תּם ְלה ְ ק ִריב ְבּ ָב ָמה ָכּל י‘‘ד ָשָׁנה ֶשׁל ה ִ נּ ָידּר ְוה ִ נּ ָידּב, ְו ֶזהוּ ִאישׁ כּל היּ שׁר ְבּ ֵע יניו, ְנ ָד ִרים ְוּנ ָדבוֹת

CHUMASH TRANSLATION ONKELOS ELUCIDATED You shall eat them there before — ְו ֵת ְיכלוּן תּ ָמּן ֳק ָדם ְי ָי ֱא ָל ֲהכוֹן .You shall eat there before 7 7 and you — ְו ֶת ֱחדוֹן ְבּ ֹכל ָאוֹשׁטוּת ֶי ְדכוֹן [Hashem, your God, and you Hashem, your God,[14 shall rejoice in all that you put shall rejoice in the success of all that you put your hand to[15] -you and THE PEOPLE OF your house — אתּוּן ֶו ֱא ָנשׁ ָבּ ֵתּיכוֹן — your hand to — you and your ְ ְ ,WITH WHICH Hashem, your God — ִדּי ָב ְר ָכך ְי ָי ֱא ָל ָהך — [households — as Hashem, your holds[16 God, has blessed you. has blessed you.[17] ְכּ ֹכל ִדּי ֲאנ ְ:ח ָנא ָע ְב ִדין ָה ָכא ָיוֹמא You shall not do — ָלא ת ְע ְבּדוּן .You shall not do like all 8 8 ְגּ בר ָכּל ְדּ ָכ שׁר [like all that we do here this day,[18 — ֵדין that we do here today, each man [each man what is PROPER in his eyes.[19 — ְבּ ֵע ֽינ ִוֹהי what is just in his eyes.9 For you For you will not yet have come — ֲא ֵרי ָלא ֲא ֵתיתוּן עד ְכּ ָען .will not yet have come to the 9 -to the resting PLACE and to the heri — ְל ֵבית ְנָי ָחא ְוּל א ֲח ָס ְנ ָתא resting and to the heritage, that [20] ִדּי ְי ָי ֱא ָל ָה ְך ָי ֵהב ָל ְך Hashem, your God, gives you. tage — that Hashem, your God, gives you. 14. The items listed in the previous verse must be eaten should rejoice with the households just mentioned, which in Yerushalayim (see Makkos 17a). Shelamim offerings, are a blessing granted by Hashem (see Be’er BaSadeh). maasar beheimah, and maaser sheni may be eaten by 18. Where we bring not only donative offerings, but also anyone; bikkurim and ﬁrstborn animals are eaten by obligatory offerings. the Kohen. The olah offerings, however, are not eaten 19. Rashi explains the verse as follows: You shall not at all, but are burned in their entirety on the Mizbe’ach. do on the private altars of Eretz Yisrael, like all that we 15. I.e., all that you undertake to do. do here this day in the Mishkan; rather, on the private .your households, to altars, each man shall do what is proper in his eyes , בּ ֵתּ ֶיכם Sifrei interprets the term .16 mean “your wives” (see Mishnah, Yoma 1:1). Onkelos, This interpretation is based on the following law: the people of, indicates that the Once the Jewish people cross the Yarden, until they , ֱא נשׁ by adding the word term refers to all the members of your households (see erect the Mishkan at Shiloh, they would no longer be Me’at Tzori). See further, Vayikra 16:6 note 11. able to offer obligatory offerings, for although bamos -were permitted during that period (see note 7), obliga ֲא ֶשׁר ֵבּר ְכ ך ה‘ ֱאלֹ ֶה יך Rashi (based on Sifrei) explains .17 — literally, with which Hashem … has blessed you — tory offerings cannot be offered on bamos. to mean: “as” Hashem … has blessed you, as though Our verse is referring to the fourteen-year period as (Mizrachi). Accordingly, the after the Jewish people crossed the Yarden (the event , כּ ֲא ֶשׁר the verse had said verse is saying that one should donate offerings in an mentioned above, 11:31), and before the erection of the amount commensurate with his blessing: The greater Mishkan at Shiloh. The verse thus says that unlike one’s wealth, the more offerings he should bring (Rashi; what we do here this day, i.e., in the Mishkan, where see Gur Aryeh, Be’er BaSadeh, and Maskil LeDavid for both donative and obligatory offerings are brought, why Rashi explains this way). then, when you cross the Yarden, each man will be Onkelos, however, translates this phrase straight- able to bring only offerings that are proper in his eyes, forwardly: “with which” Hashem … has blessed you. i.e., the types of offerings that are his choice to bring Presumably, this refers to the wealth alluded to in the — namely, donative offerings. See Ramban for another earlier clause, and you shall rejoice in [the success of] all approach to this verse. that you put your hand to. Alternatively, it means one 20. “The resting place” is Shiloh, where the Mishkan

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 143 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 12 / 9-11

ט כּ<י ֽלֹ א־באתם עד־עתּה ֶאל־ה ְ מּנוּחה֙ ְו ֶאל־ה נּ ֲ@ח֔לה ֲא ֶשׁר־ ט ֲאֵריל ֲאא ֵתיתוּן ע ְ דכּען ְל ֵבית ְני חא ְוּלא ֲ חס ְנת ִאדּי ְ ֥יהוה ֱאלֹ היך ֹנת ן לך: י ו ֲ@עבְ ר ֶתּ ֘ם ֶאת־ה יְּ ר ֵדּ ֒ן I וישׁ ְ ב2תּם ְיי ֱאלה ְך י ֵהבל ְך: י ְות ְ ע ְבּרוּן יתיְ ר ְדּנ ְאו ִת ְתּבוּן בּ ֔אֶרץ ֲא ֶשׁ ֥ר־יהוה ֱא ֽלֹ ֵהיכם מ ְ נZ חיל ֶא ְתכ]ם ְו ֵה ִ֨נ יח לכ)ם ְבּאְ רע ִאדּ ְייי ֱאל ֲהכוֹן מ ְ ח ֵסןי ְתכוֹן ִוI יניח ְ לכוֹן

ִמ כּ ֽ ֹל־א ְי ֵביכdם ִמסּ= ביב I וישׁ ְ ב ֶתּם־בּ ;טח: ♪ שני יא ְוהיiה ה מּ ֗קוֹם ִמכּל בּ ֲ ע ֵלי > ִמ ְסּחוֹר > ְו ִת ְתּבוּן ְלר ְח צן: יא ִו ֵיהיא ְ תרא ְדב ֵביכוֹן ְסחוֹר ֲא ֶשׁ ִר־י ְבח ר֩ ֨יהוה ֱא ֽלֹ ֵה % יכם בּוֹ֙ ְלשׁ כּsן ְשׁמוֹ֙ ֔שׁם שׁiמּה ִדּי ִי ְת ְר ֵעי ְיי ֱאל ֲהכוֹן ֵבּ ְהּלא ְ שׁראה ְשׁ ִכ ְנ ֵתּהּ תּ מּ ְןלת מּן ת ִ ֔ביאוּ ? את כּ ֲל־א% שׁר א ֹנכ=י ְמצ וּ2ה ֶא ְת] כם ֽעוֹלֹ ֵתיכ2ם ְו ִז ְב ֵח ֶ֗יכם תּ ְ יתוֹן יתכּ ִלדּ ֲיאנ ְאמפ ֵ קּדי ְתכוֹן ֲעלו ֵתיכוֹן ְו ִנ ְכס ת > ְקוּד ֵשׁיכוֹן רש"י ֶשׁא ֶ תּם ִמ ְתנ ְ דּ ִבים ע ל ְי ֵדי ֶשָׁיּ ָשׁר ְבּ ֵע ֵינ ֶיכם ל ֲ ה ִב ָיאם, ְולֹא ע ל ה ְ כּנ ֲ עִנים ֲ”א ֶשׁר ִה ִנּ יח ה‘ ְלנ סּוֹת ָבּם ֶאת ִי ְשׂ ָר ֵאל“ (שופטים ג, ְי ֵדי ָחוֹבה, ָאוֹתם תּ ְ ק ִריבוּ ְבּ ָב ָמה (שם סה; זבחים קיז.-קיז:): א), ְו ֵאין זוֹ ֶא ָלּא ִבּ ֵימי ָדִּוד. ָאז (יא) ְוהיה ה מּקוֹם וגו‘. (ט) ִכּי לֹא ב ֶאתם. ָכּל ָאוֹתן א ְ רבּ ע ֶע ְשׂ ֵרה ָשָׁנה: עד ְבּנוּ ָל ֶכם ֵבּית ה ְ בּ ִח ָירה ִבּ ָירוּשׁלִ ים. ְו ֵכן הוּא ֵאוֹמר ְבּ ָדִוד, ”וְ י ִהי ע תּה. ְכּמוֹ ֲעדִ יין: ֶאל ה ְמּ נוּחה. זוֹ ִשׁילֹה (ספרי סו; זבחים ִכּי ָישׁ ב ה ֶ מּ ֶל ְך ְבּ ֵביתוֹ, ו ה‘ ֵהִנ יח לוֹ ִמ ָסּ ִביב ִמ ָכּל ֹאְי ָביו, ו יֹּ ֶאמר קיט.): הנּ ֲח לה. זוֹ ְי ָרוּשׁ ָלִים (שם): (י) ו ֲעב ְר ֶתּם ֶאת היּ ְר ֵדּן ה ֶ מּ ֶל ְך ֶאל ָנ ָתן ה ָ נּ ִביא, ְר ֵאה ָנא ָא ֹנ ִכי ֵיוֹשׁב ְבּ ֵבית ֲא ָר ִזים, ו ֲ ארוֹן ִוישׁ ְב ֶתּם בּא ֶרץ. ֶשׁ ְתּח ְ לּ ָקוּה ִו ֵיהא ָכּל ֶא ָחד מ ִ כּיר ֶאת ֶח ְלקוֹ ָה ֱאלֹ ִהים יֹ ֵשׁב ְבּ ְתוֹך הְ י ִר ָיעה“ (שמואל־ב ז, א-ב; ספרי סז): שׁמּה ְו ֶאת ִשׁ ְבטוֹ: ְו ֵה ִניח ל ֶכם. ְלא ח ר ִכּיבּוּשׁ ְו ִחילּוּק ְוּמ ָנוּחה ִמן ת ִביאוּ וגו‘. ְלמ ְ ע ָלה (פסוק ו) ָאמוּר ְל ִעְני ן ִשׁילֹה, ְו ָכאן ָאמוּר

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְו ִת ְתּבוּן You shall cross the Yarden — ְו ת ְע ְבּרוּן ָית י ְר ְדּ ָנא .You shall cross the Yarden and 10 10 and you shall dwell in — ְבּ א ְר ָעא ִדּי ְי ָי ֱא ָל ֲהכוֹן מ ְח ֵסן ָי ְתכוֹן you shall dwell in the Land that Hashem, your God, causes you to the Land that Hashem, your God, causes you to inherit, and He will give you — ִו= ינ יח ְלכוֹן ִמ ָכּל בּ ֲע ֵלי ְד ָב ֵביכוֹן ִמ ְסּחוֹר ְסחוֹר inherit, and He will give you rest and — ְו ִת ְתּבוּן ְל ָר ְח ָצן ,from all your enemies all around, rest from all your enemies all around and you will dwell securely. you will dwell securely. ִדּי ִי ְת ְר ֵעי ְי ָי It shall then be that the place — ִו ֵיהי א ְת ָרא .It shall be the place in which 11 11 in which Hashem, your — ֱא ָל ֲהכוֹן ֵבּהּ ְל א ְשׁ ָר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן Hashem, your God, will choose to rest His Name there — there you God, will FIND IT FAVORABLE to rest His SHECHINAH there[21] — TO there you shall bring — ְל ת ָמּן תּ ְיתוֹן ָית ָכּל ִדּי ֲא ָנא ְמ פ ֵקּד ָי ְתכוֹן -shall bring everything that I com ֲע ָל ָו ֵתיכוֹן ְו ִנ ְכ סת ְקוּד ֵשׁיכוֹן :mand you: your olah offerings and everything that I command you your feasts [shelamim offerings], — your olah offerings and your FEAST-OF-HOLIES offerings, came to rest after fourteen years of conquest; “the heri- resting “place,” indicates that the verse is referring to a tage” is the Beis HaMikdash (Rashi; Beurei Onkelos; speciﬁc place, as Rashi explains, and not, as Ibn Ezra see Zevachim 119a; cf. Ibn Ezra). This verse explains explains, to a state of rest from enemies (Me’at Tzori). that it is referring to the times when there was no 21. This refers to the Beis HaMikdash (Rashi). This Mishkan or Beis HaMikdash, when bamos were per- verse constitutes an obligation to offer up all offerings mitted (see above, note 7). in the Beis HaMikdash (see below, note 26, and see .(to the note 7 , ְל ֵ“בית“ ְני חא Onkelos’ addition of the word place

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 144 / דברים — פרשת ראה יב / יב־יד מ ְ ע ְשֽׂרֹ ֵת ֶיכם֙ ְוּתֻרO מת ֶי ְד ֶ֔כם ְו ֹכל ֙ ִמ ְבO חר ִנ ְדֵר ֶ֔יכם ֲא% שׁר ִתּ ְדּ֖רוּ מ ְ ע ְשׂר ֵתיכוֹן ְוא ְפ רשׁוּת ֶי ְדכוֹן ְו ֹכל ְשׁפר ִנ ְדֵריכוֹן ִדּ ִית ְדּרוּן

@ ל ֽיהוה: יב ְוּשׂמ ְ ח ֶ ֗תּם ִל ְפ ֵנ ֘י ֣יהוה ֱא ֽלֹ ֵה ֶיכ ֒ם א ֶ ֗ תּם ְוּב ֵנ ֶיכם֙ ְוּב ֣ ֹנ ֵת ֶ֔יכם ֳקדם ְיי: יב ְו ֶת ֱחדוֹן ֳקד ְםיי ֱאל ֲהכוֹן אתּוּן ְוּב ֵניכוֹן ְוּבנ ֵתיכוֹן ְוע ְ ב ֵד יכם ְוא ְ מ ֽהֹ ֵת ] יכם ְוה ֵ לִּוי֙ ֲא2 שׁר ְבּשׁ ֲ@עֵר ֶ֔יכם Z כּי אין ֛לוֹ ח ֶ לק ְוע ְ ב ֵדיכוֹן ְוא ְ מה ֵתיכוֹן ְו ֵלוא ִהדּי ְב ִק ְרֵויכוֹן ֲאֵר ֵיל ֵיתל ֳהּחלק ְונ ֲ@חלה ִא ְתּ; כם: יג ִהשּׁ iֶמר ְל ֔ך ֶפּן־תּ ֲ@עלה ֽ ֹעלֹ] תיך ְבּ כל־מ ֖קוֹם ְוא ֲ חסנ ִאע ְמּכוֹן: יג ִא ְס ְתּמ רל ְך ִדּ ְילמאת ֵ סּ ֲקעלות ְך ְבּכלא ְ תרא

ֲאשׁ%ר ִתְּר; אה: יד כּZי ִאם־בּ מּ ֞קוֹם ֲא ֶשׁ ִר־י ְבu חר יהוה֙ ְבּא חOד ִדּ ֶית ֱח ֵזי: יד ֶאלּ ֵה ְןבּא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ְבּח ד ְשׁב ֶ ֔ט יך שׁם תּ ֲ@ע2לה ֽ ֹעלֹ] ת יך ְוi שׁם תּ ֲ@ע ֶ֔שׂה ֛ ֹכּל ֲא% שׁר א ֹנכ=י ְמצ וּ;ךּ: ִמן ִשׁ ְב ט ְיך תּ מּןתּ ֵ סּ ֲקעלות ְך ְות מּןתּ ְ ע ֵבּ ֹדכּ ִלדּ ֲיאנ ְאמפ ֵ קּד ל ְך: רש"י ְל ִעְני ן ְי ָרוּשׁלִ ים (ספרי סח). ְוּל ָכ ְך ִח ְלּ ָקם ה ָ כּתוּב, ִל ֵיתּן ֶה ֵיתּר ֵבּין ְל ָך. ִל ֵיתּן לֹא ת ֲ ע ֶשׂה ע ל ה ָ דּ ָבר (שם ע): ְבּכל מקוֹם ֲא ֶשׁר זוֹ ְלזוֹ, ִמ ֶשּׁ ָח ְר ָבה ִשׁילֹה ָוּבאוּ ְלנוֹב, ָח ְר ָבה נוֹב ָוּבאוּ ְלִג ְבעוֹן, ִתּ ְר ֶאה. ֲא ֶשׁר י ֲ ע ֶלה ְבּ ִל ְבּ ָך, ֲא ָבל א ָ תּה מ ְ ק ִריב ע ל ִפּי ָנ ִביא, ָהיוּ ה ָ בּמוֹת ָמוּתּרוֹת, עד ֶשׁ ָבּאוּ ִל ָירוּשׁ ָלִים (זבחים שם): ִמ ְבחר ְכּגוֹן ֵא ִלָיּהוּ ְבּ הר ה כּ ְ ר ֶמל (שם): (יד) ְבּא חד ְשׁב ֶט ָיך. ְבּ ֶח ְלקוֹ ִנ ְד ֵר ֶיכם. ְמל ֵ מּד ֶשָׁיּ ִביא ִמן ה ְמּוּב ָחר (ספרי סח): (יג) ִהשּׁ ֶמר ֶשׁל ִבְּנָי ִמין (ספרי להלן שנב). ְוּלמ ְ ע ָלה (פסוק ה) הוּא ֵאוֹמר

CHUMASH TRANSLATION ONKELOS ELUCIDATED -your tithes and that which is SEPA — מ ְע ְשׂ ָר ֵתיכוֹן ְו א ְפ ָרשׁוּת ֶי ְדכוֹן your tithes and that which is and all — ְו ֹכל ְשׁ פר ִנ ְד ֵריכוֹן ִדּי ִת ְדּרוּן ֳק ָדם ְי ָי [raised up by your hand, and all RATED by your hand,[22 the choicest of your vows that THE FINEST of your vows that you will vow BEFORE Hashem.[23] 12 And you shall rejoice before — ְו ֶת ֱחדוֹן ֳק ָדם ְי ָי ֱא ָל ֲהכוֹן .you will vow to Hashem. Yo u 12 you and — אתּוּן ְוּב ֵניכוֹן ְוּב ָנ ֵתיכוֹן — shall rejoice before Hashem, Hashem, your God and — ְו ע ְב ֵדיכוֹן ְו א ְמ ָה ֵתיכוֹן ,your God — you, and your sons your sons and your daughters and — ְו ֵל ָו ָאה ִדּי ְב ִק ְר ֵויכוֹן ,and your daughters, and your your slaves and your maidservants slaves and your maidservants, ֲא ֵרי ֵלית ֵלהּ ֳח ָלק ְו א ֲח ָס ָנא ִע ְמּכוֹן [the Levi who is IN YOUR CITIES,[24 and the Levi who is within your — for he has no share and inheritance in the Land with you. [25] gates, for he has no share and ִדּ ְיל ָמא ת ֵסּק ֲע ָל ָו ָת ְך ְבּ ָכל ִא ְס ְתּ מר ָל ְך inheritance with you. 13 Beware 13. — Beware for yourself, א ְת ָרא ִדּי ֶת ֱח ֵזי for yourself, lest you offer up your — lest you offer up your olah offerings in [26] olos in any place that you see. any place that you see ﬁt. Rather, only in the place that — ֶא ָלּ ֵהן ְבּ א ְת ָרא ִדּי ִי ְת ְר ֵעי ְי ָי .Only in the place that Hashem 14 14 ְ in the portion of — ְבּ חד ִמן ִשׁ ְב ָטיך ,will choose, in one of your tribes, Hashem will FAVOR ְ there you shall offer — תּ ָמּן תּ ֵסּק ֲע ָל ָו ָתך ,there you shall offer up your one of your tribes ְ and — ְו ת ָמּן תּ ְע ֵבּד ֹכּל ִדּי ֲא ָנא ְמ פ ֵקּד ָלך ,olah offerings, and there you up your olah offerings shall do all that I command you. there you shall do all that I command you.

22. See above, notes 9-11. 25. Since the Leviim have no share of their own, you 23. This teaches that one who vows to bring an offering should invite them to share your offerings with you should give of his ﬁnest animals (Rashi; Ibn Ezra; see (see Rashi below, v. 18). -Beware, always signals a prohibi , ִה שּׁ ֶמר Rabbeinu Bachya, Bamidbar 28:31). 26. The term 24. Literally, within your gates. See above, 5:14 note 22, tion (Zevachim 106a). Above (v. 11), the Torah imparted for explanation. a positive commandment requiring sacriﬁcial offerings

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 145 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 12 / 15-16 טו ר ק֩ ְבּ כל־א ֨ וּת נ ְ פ ְשׁ ֜ך ִתּ ְזבּOח | ְואכ ְ לiתּ ב֗שׂר ְכּ ִבְר ֨כּת ֧יהוה טו ְלחוֹד ְבּכ ְלרעוּת נ ְ פשׁ ְך ִתּכּוֹס ְו ֵתיכוֹל ִבּ ְשׂר ְאכּ ִבְר ְכּת אדיי ֱאלdֹ ה יך ֲאשׁ%ר נ ת ְן־ל֖ך ְבּ כ ְל־שׁע] ר יך ה טּמsא ְוה טּהוֹר֙ ֽיֹ ְאכ ֶ֔לנּוּ ֱאלה ְך ִדּ ְייה בל ְך ְבּכל ִק ְר ו ְיך ְמס ֲאב ְאוד ְ כי ֵאי ְכ ֻל ֵנּהּ

כּ ְ צּ= בי ְוכא יּל: טז L רק ה דּם ֣לֹא ֹת x אכלוּ על־האFֶרץ ִתּ ְשׁ ְפּ כנּוּ כּ מּ ִים: ִכּ ְבשׂר > ְואְ יּ לא: טז ְלחוֹד ְדּמאל ֵאת ְיכלוּן ע לאְ רע ֵאת ְישׁ ִד ֵנּ ְהּכּמ יּא: ט ְ ביא

רש"י ִ”מ ָכּל ִשׁ ְב ֵט ֶיכם“, ָהא ֵכּיצ ד? ְכּ ֶשׁ ָקָּנה ָדִוד ֶאת ה ֶגּוֹרן ֵמ ֲארְ וָנה (שם; בכורות טו:): הטּ ֵמא ְוה טּהוֹר. ְל ִפי ֶשׁ ָבּא ִמ ֹכּ ח ֳק ָד ִשׁים הְ י ִבוּסי ָגּ ָבה ה ָ זּ ָהב ִמ ָכּל ה ְ שּׁ ָב ִטים, ִוּמ ָכּל ָמקוֹם ה ֶגּוֹרן ְבּ ֶח ְלקוֹ ֶשׁ ֶנּ ֱאמ ר ָבּ ֶהם ְ”וה ָ בּ ָשׂר ֲא ֶשׁר ִיגּ ע ְבּ ָכל ָט ֵמא לֹא ֵי ָא ֵכל“ (ויקרא ֶשׁל ִבְּנָי ִמין ָהָיה (ספרי ע): (טו) רק ְבּ כל אוּת נ ְפ ְשׁ ָך. בּ ֶ מּה ז, יט), ְהוּצר ְ ך ְלה ִ תּיר בּוֹ ֶשׁ ָטּ ֵמא ְו ָטהוֹר ְאוֹכ ִלים ִבּ ְק ָע ָרה א ח ת ה ָ כּתוּב ְמד ֵ בּר, ִאם ִבּ ְבשׂ ר תּ ֲ אָוה ְלה ִ תּ ָירהּ ָל ֶהם ְבּלֹא ה ְ ק ָרב ת (ספרי שם) כְּ צּ ִבי ְו ָכאָ יּל, ֶשׁ ֵאין ָק ְר ָבּן ָבּא ֵמ ֶהם: כּ ְצּ ִבי ְוכא יּל. ֵא ִימוּרים, ֲה ֵרי ָאמוּר ְבּ ָמקוֹם א ֵ חר ִ”כּי י ְ ר ִחיב ה‘ ֶאת ְגּ ֻב ְל ָך ְל ְפוֹט ָרן ִמן ה ְ זּ רוֹע ְוה ְ לּ ָחיִ ים ְוה ֵ קּ ָבה (שם): (טז) רק ה דּם לֹא וגו‘, ְו ָאמ ְ ר ָתּ ֹא ְכ ָלה ָב ָשׂר וגו‘ ” (להלן פסוק כ), בּ ֶ מּה ֶזה ְמד ֵ בּר, ֹת ֵאכלוּ. אף על ִפּי ֶ[שׁ ָאמ ְ ר ִתּי] ֶשׁ ֵאין ְל ָך בוֹ ְז ִר יקת ָדּם בּ ִ מּ ְז ֵבּ ַח, ְבּ ָק ָד ִשׁים ֶשׁ ָנּפ ל ָבּ ֶהם מוּם ֶשִׁיּ ָפּדוּ ְוֵי ָא ְכלוּ ְבּ ָכל ָמקוֹם. ָיכוֹל ִי ָפּדוּ לֹא ֹתּ ְאכ ֶלנּוּ: ִתּ ְשׁ ְפּ ֶכנּוּ כּמּ ִים. לוֹמר ְל ָך ֶשׁ ֵאין ָצ ִר ְיך ִכּסּוּי (שם; על מוּם ֵעוֹבר, תּ ְ למוּד לוֹמר ”רק” (ספרי עא): ִתּ ְז בּח ְואכ ְל ָתּ. חולין פד.). ָדּ ָבר א ֵ חר, ֲה ֵרי הוּא ”כ מִּ ים“, ְלה ְ כ ִשׁיר ֶאת ה ְ זּ ָר ִעים ֵאין ְל ָך ָב ֶהם ֶה ֵיתּר ִגּ ָיזּה ְו ָח ָלב, ֶא ָלּא ֲא ִכ ָילה ע ל ְי ֵדי ְז ִב ָיחה (ספרי שם; חולין לג.):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ However, in all — ְלחוֹד ְבּ ָכל ְרעוּת נ ְפ ָשׁך ִתּכּוֹס ְו ֵתיכוֹל ִבּ ְשׂ ָרא .However, in all the desire of 15 15 your heart you may slaughter the desire of your heart, you may slaughter animals ְ ְ according to — ְכּ ִב ְר ְכּ ָתא ד ָיי ֱא ָל ָהך ִדּי ְי הב ָלך ,and eat meat, according to the and eat meat blessing of Hashem, your God, the blessing of Hashem, your God, that He will have given ְ ְמ ָס ֲא ָבא ְו ד ְכָיא [IN ALL YOUR CITIES;[27 — ְבּ ָכל ִק ְר ָויך ,that He will have given you, you both the impure one and the pure one may eat — ֵי ְכ ֻל ֵנּהּ -within all your gates; the im ִכּ ְב שׂר ט ְב ָיא ְו א ְיּ ָלא [28] pure one and the pure one may it, — like THE MEAT OF the deer and [29] eat it, like the deer and the hart. the hart. However, you shall not eat the — ְלחוֹד ְדּ ָמא ָלא ֵת ְיכלוּן .However, you shall not eat the 16 16 you shall spill it out — על א ְר ָעא ֵת ְישׁ ִד ֵנּהּ ְכּ מ ָיּא [blood; you shall spill it onto the blood;[30 ground, like water. onto the ground like water.[31] to be brought in the Beis HaMikdash. Our verse now 29. The deer and hart stand as examples of animals sets out a prohibition against bringing such offerings that may be eaten outside of the Beis HaMikdash anywhere else. Once the Beis HaMikdash was built, because, although they are permitted for consump- bamos were prohibited forever (Rashi, with Mizrachi tion, they are chayos (wild animals), which cannot be and Gur Aryeh; see Zevachim ibid.). brought as offerings. the meat of, to clarify , ְב שׂר Rashi explains that this verse refers speciﬁcally to Onkelos adds the word .27 animals that had originally been consecrated as offer- that the comparison extends only to the domestic ings, but then developed a disqualifying blemish and animal’s meat, but not to its cheilev fats: The cheilev were deconsecrated by being redeemed for money. The of wild animals is permitted, but the cheilev of domes- verse teaches that such animals need not be brought tic animals is prohibited [see Vayikra 3:17] (Beurei to the Beis HaMikdash, but may be slaughtered and Onkelos and Lechem VeSimlah; see Ibn Ezra). eaten anywhere at all. The allowance to slaughter un- 30. Although the animal is not being brought as an of- consecrated animals and eat them outside of the Beis fering, and thus its blood is not being sprinkled on the HaMikdash is stated below, v. 20 (Rashi; cf. Ramban, Mizbe’ach, nevertheless, its blood remains prohibited Vayikra 17:2). to be eaten (Rashi). [The prohibition against eating 28. Once the offering has developed a blemish and been blood is found in Vayikra ibid. and elsewhere.] redeemed, it may be eaten even in a state of tumah 31. The blood from slaughtering a deer or hart (or other [like any other unconsecrated animal] (Rashi). wild animals) must be covered with earth (Vayikra

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 146 / דברים — פרשת ראה יב / יז־יח יז ֽלֹ ֞א־תוּכל ל ֱ;א ֣ ֹכל ִבּ ְשׁעֶ ֗ריך מ ְ עשׂuר ְדּג ְנך֙ ְו ִת ֽירֹ ְשׁ ֣ך ְו ִי ְצהֶ ֔רך יז ֵלית ל ְך ְרשׁוּ ְל ֵמיכ ל ְבּ ִק ְר ו ְיך מ ְ עשׂ ִ רעיבוּר ְך ח ְ מר ְך ִוּמ ְשׁח ְך ְוּב ֹכ֥רֹת ְבּקְר֖ך ְוצֹאנyך ְו כ ְל־נדֶ ֨ר יך֙ ֲאשׁ2ר ִתּ ֔ ֹדּר ְו ִנ ְדבֹ ת יך ְוּב ֵכוֹרי תוֹר ְך ְוענ ְך ְוכ ִלנ ְד ר ְיך ִדּ ִיתדּ ְ רו ִנ ְדבת ְך ְוּתרוּמLת יד;ך: יח ִ֡כּי ִא ִם־ל ְפ ֵני֩ ֨יהוה ֱאלֹ ֶ֜היך ֽ ֹתּ ְאכ ֶ֗לנּוּ בּ מּקוֹם֙ ְוא ְפ רשׁוּת ְיד ְך: יח ֶאלּ ֵה ֳןקד ְםיי ֱאלה ְך ֵתּ ְיכ ִל ֵנּ ְהּבּא ְ תרא ֲא ֶ֨שׁר ִי ְב ֜חר ֣יהוה ֱאלֹ ֶ֘ה ֘יך בּוֹ ֒ א ֨ תּה ִוּב ְנ֤ך ִוּב ֶ ֨תּך֙ ְוע ְ ב ְדּ֣ך ִדּי ִי ְת ְר ֵעי ְיי ֱאלה ְך ֵבּהּא ְ תּ ְוּבר ְך ְוּבר תּ ְך ְוע ְ בדּ ְך ו ֲ@אמ ֶ ֔תך ְוה ֵ לּו=י ֲאשׁ2ר ִבּ ְשׁע] ר יך ְושׂמ ְ ח ֗תּ ִל ְפ ֵני֙ ֣יהוה ֱאלֹ ֶ֔ה יך ְוא ְ מת ְך ְו ֵלוא ִהדּי ְב ִק ְר ו ְיך ְו ֶת ֱח ֵד ֳיקד ְםיי ֱאלה ְך

רש"י (יז) לֹא תוּכל. ָבּא ה ָ כּתוּב ִל ֵיתּן לֹא ת ֲ ע ֶשׂה על ה ָ דּ ָבר (ספרי ָהיוּ, ֶא ָלּא על ֵשׁם ָה ִעיר ֶשׁ ְשּׁ ָמהּ ְיבוּס. ָכּ ְך ְמ ָפוֹרשׁ ְבּ ִפ ְר ֵקי ְדר ִ בּי עב): [לֹא תוּכל.] ר ִ בּי ְי ֻהוֹשׁ ע ֶבּן ָק ְר ָחה ֵאוֹמר: ָיכוֹל א ָ תּה ֱא ִל ֶיע ֶזר (לו). ְוהוּא ֶשׁ ֶנּ ֱא מר ִ”כּי ִאם ֱה ִס ְיר ָך ה ִ עְו ִרים ְוה ִ פּ ְס ִחים“ ֲא ָבל ֵא ְינ ָך ר שּׁאי. כּ ֵיּוֹצא בוֹ, ְ”ו ֶאת הְ י ִבוּסי ְיוֹשׁ ֵבי ְי ָרוּשׁלִ ים לֹא (שמואל־ב ה, ו), צוּרוֹת ֶשׁ ָכּ ְתבוּ ֲע ֵל ֶיהם ֶאת ה ְ שּׁ ָבוּעה: ְוּב ֹכרֹת ָי ְכלוּ ְבֵני ְי ָהוּדה ְל ִהוֹר ָישׁם“ (יהושע טו, סג), ְי ִכוֹלים ָהיוּ ֶא ָלּא ְבּק ְר ָך. א ְ ז ָה ָרה ל ֹ כּ ֲהִנים: ְוּת רוּמת י ֶד ָך. ֵאלּוּ ה ִ בּ ִכּוּרים (ספרי ֶשׁ ֵא ָינן ר ָ שּׁ ִאין (ספרי שם), ְל ִפי ֶשׁ ָכּר ת ָל ֶהם א ְ ב ָר ָהם ְבּ ִרית שם): (יח) ִל ְפ ֵני ה‘. ִל ְפִנים ִמן ה ָחוֹמה (שם): ְוה ֵלִּוי ֲא ֶשׁר ְכּ ֶשׁ ָלּק ח ֵמ ֶהם ְמ ָער ת ה מּ ְ כ ֵפּ ָלה, ְולֹא ְי ִבוּסים ָהיוּ ֶא ָלּא ִח ִתִּיּים ִבּ ְשׁע ֶר ָיך. ִאם ֵאין ְל ָך ָל ֶתת לוֹ ֵמ ֶח ְלקוֹ ְכּגוֹן מ ֲ ע ֵשׂר ִראשׁוֹן, ֶתּן

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ You are not PERMITTED to eat — ֵלית ָלך ְרשׁוּ ְל ֵמ יכל ְבּ ִק ְר ָויך .You are not able to eat within 17 17 מ ְע שׂר [your gates, the tithe of your grain, IN YOUR CITIES (i.e., outside Yerushalayim)[32 ְ ְ ְ ,the tithe of your grain, your wine — ִע ָיבוּרך ח ְמ ָרך ִוּמ ְשׁ ָחך your wine, and your oil; and the ְ ְ and the firstborn of your — ְוּב ֵכוֹרי ָתוֹרך ְו ָע ָנך ;firstborn of your cattle and your and your oil ְ and all your — ְו ָכל ִנ ְד ָריך ִדּי ִת דּר ;flocks; and all your vows that you cattle and your flocks ְ -and your donative offer — ְו ִנ ְד ָב ָתך ,vow and your donative offerings; vows that you vow ְ and that which is SEPARATED by — ְו א ְפ ָרשׁוּת ְי ָדך ;and that which is raised up by ings 18 your hand. Rather, you shall your hand.[33] eat them before Hashem, your ְ -Rather, you shall eat them be — ֶא ָלּ ֵהן ֳק ָדם ְי ָי ֱא ָל ָהך ֵתּ ְיכ ִל ֵנּהּ .God, in the place that Hashem, 18 ְ in — ְבּ א ְת ָרא ִדּי ִי ְת ְר ֵעי ְי ָי ֱא ָל ָהך ֵבּהּ ,your God, will choose — you, and fore Hashem, your God א ְתּ ,your son, and your daughter, and the place that Hashem, your God, will FIND FAVORABLE ְ ְ ְ ְו ע ְב ָדּך ,you and your son and your daughter — ְוּב ָרך ְוּב ר ָתּך -your slave, and your maidser ְ ְו ֵל ָו ָאה ִדּי ,and your slave and your maidservant — ְו א ְמ ָתך vant, and the Levi who is within ְ ְו ֶת ֱח ֵדי ֳק ָדם ,and the Levi who is IN YOUR CITIES — ְב ִק ְר ָויך -your gates — and you shall re ְ ,and you shall rejoice before Hashem, your God — ְי ָי ֱא ָל ָהך ,joice before Hashem, your God

17:13), but the blood of a domestic animal slaughtered prohibition, as if to say: Do not give yourself the abil- as chullin may be left uncovered, as though it were ity to do this act by even contemplating doing it (see water (Rashi, ﬁrst explanation). Ramban below, 21:16). Alternatively, the point is that translates one must treat Hashem’s commandments with such לֹא תוּכל ,means “able”; thus יכל The root .32 literally as you are not able. Onkelos explains that gravity that one views himself as unable to do that the meaning of this phrase here is that the action is which God forbids (Me’at Tzori, from Avi Ezer 21:16). not allowed (see Rashi). The reason the Torah uses See Nesinah LaGer and Nefesh HaGer. an expression that implies inability is to magnify the 33. These items, none of which may be eaten outside

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 147 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 12 / 19-21 ְבּ ֖ ֹכל ִמ ְשׁLלח יד;ך: יט ִהשּׁ iֶמר ְל ֔ך ֶפּן־תּ ֲ@ע ֖זֹב ֶאת־ה ֵ לּו[י כּל־ ְבּ ֹכל אוֹשׁטוּת ְיד ְך: יט ִא ְס ְתּמ רל ְך ִדּ ְילמ ִאת ְשׁבּוֹק י ֵתלואהכּל י מיך על־א ְ דמת;ך: ס כ I כּי־יְ ר ִחיב֩ ֨יהוה ֱאלֹ% היך ֶא ְת־גּב ְ}ל ֘ך יוֹמ ְיך ע לאְ רע ְך ֲ:אֵריי ְ פ ֵתּ ְייי ֱאלה ְך י ְתתּחוּמ ְך כּ ֲ@אשׁ2ר ִדּ ֶבּר־ל ְ֒ך ְואמְ רתּ֙ ֽ ֹא ְכiלה ב֔שׂר I כּ ְי־תא וּ%ה נ ְ פ ְשׁ֖ך ְכּ מא ִדימ ִ לּילל ְך ְו ֵתימ ֵ ראיכוֹל ִבּ ְשׂר ֲאאֵר ִית ְתְר ֵעינ ְ פשׁ ְך ל ֱ;א ֣ ֹכל בּשׂר ְבּ כל־א וּLת נ ְ פ ְשׁ ֖ך ֹתּאכLל בּ שׂר: כא I כּ ִי־יְר ֨חק ְל ֵמיכ ִ לבּ ְשׂר ְאבּכ ְלרעוּת נ ְ פשׁ ְך ֵתּיכוֹל ִבּ ְשׂ רא: כא ֲאֵר ִיי ְתר ח ק ִמ ְמּ֜ך ה מּ ֗קוֹם ֲא ֶ֨שׁר ִי ְב ֜חר ֣יהוה ֱאלֹ ֶ֘ה ֘יך ל ֣שׂוּם ְשׁ ֣מוֹ שׁ ֒ם ִמנּ ְך א ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֱאלה ְך ְלא ְשׁר אה ְשׁ ִכ ְנ ֵתּהּ תּ מּן

רש"י לוֹ מ ֲ ע ֵשׂר ָעִני, ֵאין ְל ָך מ ֲ ע ֵשׂר ָעִני ה ְ ז ִמ ֵינהוּ ע ל ְשׁ ָל ֶמ ָיך [נ“א: טז:): ְבּ כל אוּת נ ְפ ְשׁך וגו‘. ֲא ָבל בּ ִ מּ ְד ָבּר ֶנ ֱאס ר ָל ֶהם ְבּשׂ ר ֻשׁ ְל ָחֶנ ָך] (שם עד): (יט) ִהשּׁ ֶמר ְל ָך. ִל ֵיתּן לֹא ת ֲ ע ֶשׂה על ה ָ דּ ָבר ִחוּלּין, ֶא ָלּא ִאם ֵכּן מ ְ ק ִדּ ָישׁהּ וּמ ְ ק ִר ָיבהּ ְשׁ ָל ִמים (ספרי עה; חולין (שם): על א ְדמ ֶת ָך. ֲא ָבל בּ ָגּוֹלה ֵא ְינ ָך ְמוּז ָהר ָע ָליו ֵיוֹתר ֵמ ֲעִנֵיּי פד.): (כא) ִכּי ִי ְר חק ִמ ְמּך ה מּקוֹם. ְולֹא תוּכל ָלבֹא ְול ֲ עשׂוֹת ִי ְשׂ ָר ֵאל (שם): (כ) ִכּי י ְר ִחיב וגו‘. ִל ְמּ ָדה ָתּוֹרה ֶדּ ֶר ְך ֶא ֶרץ, ֶשׁלֹּא ְשׁ ָל ִמים ְבּ ָכל יוֹם ְכּמוֹ ע ְ כ ָשׁיו, ֶשׁה ִ מּ ְשׁ ָכּן ֵהוֹל ְך ִע ָמּ ֶכם, ְ[וזב ְחתּ ִי ְתאֶ וּה ָא ָדם ֶל ֱאכוֹל ָבּ ָשׂר ֶא ָלּא ִמ ְתּוֹך ר ֲ חב ת ָידִ ים ָו ֶעוֹשׁר (חולין ִמ ְבּק ְרך ְואכ ְל ָתּ:]

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ in the success of all that you put your — ְבּ ֹכל ָאוֹשׁטוּת ְי ָדך in all that you turn your hand to. 19 You should beware, lest you hand to. ְ ִדּ ְיל ָמא ִת ְשׁבּוֹק ָית ֵל ָו ָאה ,Beware for yourself — ִא ְס ְתּ מר ָלך .forsake the Levi, all your days 19 ְ ְ all — ָכּל ָיוֹמיך על א ְר ָעך ,on your Land. — lest you forsake the Levi [34] 20 When Hashem, your God, your days that you dwell on your Land. ְ ְ ,When Hashem, your God — ֲא ֵרי י ְפ ֵתּי ְי ָי ֱא ָל ָהך ָית ְתּ ָחוּמך .will broaden your boundary as 20 ְכּ ָמא ִדי מ ִלּיל ָל ְך [35] He spoke of you, and you say, will broaden your boundary, — as He and you — ְו ֵת ימר ֵאיכוֹל ִבּ ְשׂ ָרא ,spoke TO[36] you that He would ְ I shall eat meat,” because your“ ֲא ֵרי ִת ְת ְר ֵעי נ ְפ ָשׁך ְל ֵמ יכל ”,will say to yourself, “I shall eat meat ,merely because your heart will desire to eat meat — ִבּ ְשׂ ָרא ,heart will desire to eat meat ְ ,in all the desire of your heart — ְבּ ָכל ְרעוּת נ ְפ ָשׁך ֵתּיכוֹל ִבּ ְשׂ ָרא ,in all the desire of your heart you may eat meat. 21 When it you may eat meat.[37] ְ א ְת ָרא ,When it will be far from you — ֲא ֵרי ִי ְת ר חק ִמ ָנּך .will be far from you, the place 21 ְ i.e., the place that — ִדּי ִי ְת ְר ֵעי ְי ָי ֱא ָל ָהך ְל א ְשׁ ָר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן that Hashem, your God, will choose to place His Name there, Hashem, your God, will FAVOR TO REST HIS SHECHINAH there,

Yerushalayim, are identiﬁed in the notes to verse 6 35. By arriving in Eretz Yisrael, where the entire land above. shall be yours to inhabit (see Rashbam; Ramban). 34. As mentioned above (v. 12), since the tribe of Levi 36. See above, 1:11 note 24. has no share in the Land, it is incumbent upon other 37. In the Wilderness, chullin meat was prohibited. If Jews to provide for the needs of the Leviim. This ob- someone wanted meat, he would need to consecrate ligation applies only while the Jewish people dwell an animal and bring it as a shelamim offering in the on your Land, in Eretz Yisrael. But when Israel is Mishkan. This verse teaches that when the Jewish in exile, there is no greater obligation to provide for people entered Eretz Yisrael, it became permitted to the needs of a Levi than for the needs of any pauper slaughter and eat even unconsecrated meat (Rashi; see (Rashi). note 40).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 148 / דברים — פרשת ראה יב / כב־כג ְוזב ְ ח ֞תּ ִמ ְבּקְר֣ך ִוּמ ֽצֹּ ְאנ֗ך ֲא ֶ֨שׁר נu תן יהוה֙ ְל֔ך כּ ֲ@אשׁר ִצִוּית[ך ְו ִתכּוֹס ִמ תּוֹר ְיך ֵוּמענ ְך ִדּ ְייה ְ בייל ְך ְכּ מא ִדיפּ ֵ ק ִדתּ ְך ְ ְואכ ְ לתּ֙ ִבּ ְשׁעֶ ֔ריך ְבּ ֖ ֹכל א וּLת נ ְ פשׁ;ך: כב ֗אך כּ ֲ@א ֶ֨שׁר יWאכsל ְו ֵתיכוּל ְבּ ִק ְר ו ְיך ְבּ ֹכ ְלרעוּת נ ְ פשׁ ְך: כב ְבּר ְ םכּ מא ִד ִימ ְת ֲא ֵכל ֶאת־ה ְ צּ ִבי֙ ְו ֶאת־הiא֔ יּל X כּן ֽ ֹתּ ְאכ]לנּוּ ה טּ ֵמא֙ ְוה טּ ֔הוֹר י ְ ח דּו ֽיֹ ְאכ; לנּוּ: ְבּשׂר ט ְ בי ְאואְ יּל ֵאכּ ֵןתּ ְיכ ִל ֵנּ ְהּמס ֲאב ְאוד ְ כיאכּ ֲ חד ֵאי ְיכ ִל ֵנּהּ:

כג O רק ֲח ֗זק ְל ִב ְל ִתּי֙ ֲא ֣ ֹכל ה ֔ דּם כּ<י ה דּם ֣הוּא ה נּ ֶפשׁ ְו ֽלֹ ֹא־תאכLל כג ְלחוֹד ְתּ ֵק ְףבּ ִדיל ְדּל ְאל ֵמיכ ְ לדּמ ֲאאֵר ְיד מא הוּא נ ְ פשׁ ְאול ֵאתיכוֹל

רש"י ְוזב ְח תּ וגו‘ כּ ֲא ֶשׁר ִצִוּ ִית ָך. ָלמ ְ דנוּ ֶשֵׁיּשׁ ִצוּוּי ִבּ ְז ִב ָיחה ֵה ָיא ְך ֶשׁ ָהיוּ ְשׁ ִטוּפים ְבּ ָדם ְל ָא ְכלוֹ, ְל ִפ ָיכ ְך ְהוּצר ְ ך לוֹמר ֲ”חז ק”, ִדּ ְב ֵרי ִי ְשׁחוֹט, ְו ֵהן ִה ְלכוֹת ְשׁ ִח ָיטה ֶשׁ ֶנּ ֶא ְמרוּ ְלמֹ ֶשׁה ִמ ִסּ ָיני (ספרי שם; חולין ר ִ בּי ְי ָהוּדה. [ר ִ בּי] ִשׁ ְמעוֹן ֶבּן ֲעז אי [נ“א: ֶבּן יוֹחאי; נ“א: ְבּר ִ בּי] כח.): (כב) א ְך כּ ֲא ֶשׁר ֵיא ֵכל ֶאת ה ְצּ ִבי וגו‘. ֵא ְינ ָך ְמוּז ָהר ֵאוֹמר: לֹא ָבא ה ָ כּתוּב ֶא ָלּא ְלה ְ ז ִה ְיר ָך ְוּלל ֶ מּ ְד ָך ע ד כּ ָ מּה א ָ תּה ְל ָא ְכ ָלן ְבּ ָט ֳה ָרה. ִאי מ ה ְצּ ִבי ְואָ יּל ֶח ְל ָבּן ָמוּתּר, אף ִחוּלּין ֶח ְל ָבּן ָצ ִר ְיך ְל ִה ְתח ֵ זּק ְבּ ִמְצוֹת. ִאם ה ָ דּם ֶשׁהוּא קל ְל ִה ָשּׁ ֵמר ִמ ֶמּנּוּ, ֶשׁ ֵאין ָמוּתּר, תּ ְ למוּד לוֹמר ”א ְ ך“ (ספרי שם; בכורות טו.): (כג) רק ָא ָדם ִמ ְתאֶ וּה לוֹ, ְהוּצר ְ ך ְלח ֶ זּ ְק ָך ְבּא ְ ז ָה ָרתוֹ, קל ָו ֶחוֹמר ִל ְשׁ ָאר ִמְצוֹת ֲחזק ְל ִב ְל ִתּי ֲא ֹכל ה דּם. ִממּ ה ֶשּׁ ֶנּ ֱא מר ֲ”חז ק“ א ָ תּה ָל ֵמד (ספרי עו):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ְ — ְו ִתכּוֹס ִמ ָתּוֹריך ֵוּמ ָע ָנך ִדּי ְי הב ְי ָי ָלך ,you may slaughter from your and you wish to eat meat cattle and your ﬂocks that you will slaughter animals from your cattle and your ﬂocks ְ -as I have com — ְכּ ָמא ִדי פּ ֵק ִד ָתּך ,Hashem has given you, as I that Hashem has given you ְו ֵתיכוּל ְבּ ִק ְר ָו ְיך [38] have commanded you, and you manded you; — and you will eat the meat ְבּ ֹכל ְרעוּת נ ְפ ָשׁ ְך [39] may eat within your gates, IN YOUR CITIES, — in all the desire of your heart.[40] in all the desire of your heart. However, as THE — ְבּ רם ְכּ ָמא ִדי ִמ ְת ֲא ֵכל ְבּ שׂר ט ְב ָיא ְו א ְיּ ָלא .However, as the deer and the 22 22 — ֵכּן ֵתּ ְיכ ִל ֵנּהּ ,hart are eaten, so shall you eat MEAT OF[41] the deer and the hart is eaten the — ְמ ָס ֲא ָבא ְו ד ְכָיא כּ ֲח ָדא ֵי ְיכ ִל ֵנּהּ ,[it, the impure one and the pure so you shall eat [this meat one may eat it together. 23 How- impure one and the pure one may eat it together.[42] ,However, be strong — ְלחוֹד ְתּ ֵקף ְבּ ִדיל ְדּ ָלא ְל ֵמ יכל ְדּ ָמא .ever, be strong, so as not to eat 23 — ֲא ֵרי ְד ָמא הוּא נ ְפ ָשׁא — the blood — for the blood, it is so as not to eat the blood ְו ָלא ֵתיכוֹל — [the soul — and you shall not eat for the blood, it is the animal’s soul[43

38. I.e., in the manner that I have commanded you bringing a shelamim offering. In Eretz Yisrael, how- to slaughter; meaning, in accordance with the laws ever, most people lived far away from the Mishkan of shechitah, kosher slaughtering. The laws of shechi- and Beis HaMikdash (Rashi to the previous verse; see tah are not explicit anywhere in Scripture; they Ramban). have been handed down from Moshe Rabbeinu by 41. See above, note 29. oral tradition. Our verse alludes to their existence 42. Even though these animals are ﬁt to be brought (Rashi). as offerings, they may be eaten in a state of tumah since they are now being eaten as unconsecrated of- 39. Meaning, anywhere in the country, not only in the ferings; they are therefore just like the deer and the precincts of the Mishkan or Beis HaMikdash. hart, which cannot be brought as offerings (Rashi, with 40. This verse explains why, once the Jewish people Sifsei Chachamim). entered Eretz Yisrael, it became permitted for 43. The “soul” — meaning, the life force of the animal them to eat meat without bringing it as an offer- — is in its blood. It is improper for one soul (a person) ing. In the Wilderness, the Mishkan was close by, so to consume another soul (see Ramban, Vayikra 17:11; if a person wished to eat meat, he had no difﬁculty see note 11 there).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 149 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 12 / 24-27

ה נּ ֶפשׁ ִעם־ה בּ שׂר: כד ֖לֹא ֽ ֹתּ ְאכ]לנּוּ על־האFֶרץ ִתּ ְשׁ ְפּ כנּוּ כּ מּ ִים: נ ְ פשׁ ִאע ִםבּ ְשׂ רא: כד ל ֵאתּ ְיכ ִל ֵנּהּע לאְ רע ֵאת ְישׁ ִד ֵנּ ְהּכּמ יּא: כה ֖לֹא ֽ ֹתּ ְאכ]לנּוּ ְל ֨מ ען ִי u יטב ְל ֙ך ְוּלב2 ניך א ֲ@חֶ ֔ריך ִכּי־ת ֲ@ע% שׂה ה יּשׁר כה ל ֵאתּ ְיכ ִל ֵנּ ְהּבּ ִד ְילדּ ִייט בל ְך ְו ִל ְב נ ְיך בּ ְ תר ְך ֲאֵרית ְ ע ֵבּד ְדּכשׁר ְבּ ֵע יני ֽיהוה: כו p רק קדd שׁיך ֲא ֶשׁר־י Iְה ֥יוּ ְל ֖ך ְוּנד] ריך ִתּi שּׂא ֔וּב את ְ ְ ֳקדם ְיי: כו ְלחוֹד מ ְעשׂר > ִדּ ְייהוֹן לך ְו ִנ ְד ריך ִתּטּוֹל ְו ֵת ֵיתי ְקוּד שׁ ְיך ֶאל־ה מּ ֖קוֹם ֲא ֶשׁ ִר־י ְבL חר ֽיהוה: כז ְועJ שׂית ֽ ֹעלֹ ֶ ֨תיך֙ ה בּi שׂר ְוה ֔ דּם ְלא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי: כז ְות ְ ע ֵבּ ֲדעלות ְך ִבּ ְשׂ רא ְוּדמא רש"י ְולֹא ֹת אכל ה ֶנּ ֶפשׁ ִעם הבּ שׂר. א ְ ז ָה ָרה ְל ֵא ֶבר ִמן ֶה ָחי (שם; ָו ֶחוֹמר ְלָג ֵזל ו ֲ ע ָריוֹת ֶשׁנּ ְ פשׁוֹ ֶשׁל ָא ָדם ִמ ְתאָ וּה ָל ֶהם (מכות כג:): חולין קב.): (כד) לֹא ֹתּ ְאכ ֶלנּוּ. א ְ ז ָה ָרה ְל דם ה תּ ְ מִצית (כריתות (כו) רק קד ֶשׁ ָיך. א ף על ִפּי ָשׁא ָ תּה ָמוּתּר ִל ְשׁחוֹט ִחוּלּין, לֹא ד:): (כה) לֹא ֹתּ ְאכ ֶלנּוּ. א ְ ז ָה ָרה ְל דם ָה ֵא ָיב ִרים (שם): ְלמען ִהתּ ְ ר ִתּי ְל ָך ִל ְשׁחוֹט ֶאת ה ֳ קּ ָד ִשׁים ְוּל ָא ְכ ָלן ִבּ ְשׁ ָע ֶר ָיך ְבּלֹא ה ְ ק ָר ָבה, ִי יטב ְלך וגו‘. ֵצא ְוּל מד מ תּן ְשׂ ָכ ָרן ֶשׁל ִמְצוֹת. ִאם ה ָ דּם ֶשׁנּ ְ פשׁוֹ ֶא ָלּא ֲה ִב ֵיאם ְל ֵבית ה ְ בּ ִח ָירה: (כז) ְוע ִשׂ ית ֹעלֹ ֶת ָיך. ִאם עוֹלוֹת ֶשׁל ָא ָדם ָקָצה ִמ ֶמּנּוּ, ה ֵפּוֹרשׁ ִמ ֶמּנּוּ ֶזוֹכה לוֹ ְו ִל ְבנוֹ א ֲ ח ָריו, ק ל ֵהם, ֵתּן הבּ שׂר ְוהדּם על גּ ֵ בּי ה ִ מּ ְז ֵבּ ַח, ְו ִאם ִז ְב ֵחי ְשׁ ָל ִמים ֵהם

CHUMASH TRANSLATION ONKELOS ELUCIDATED and you shall not eat the soul along with — נ ְפ ָשׁא ִעם ִבּ ְשׂ ָרא the soul with the ﬂesh.24 You shall not eat it, you shall spill it onto the ﬂesh.[44] על א ְר ָעא ֵת ְישׁ ִד ֵנּהּ ְכּ מ ָיּא ;You shall not eat it — ָלא ֵתּ ְיכ ִל ֵנּהּ .the ground like water. 25 You shall 24 not eat it, so that it will be good — you shall spill it out onto the ground like water.[45] ְ ְ ְבּ ִדיל ְדּ ִי יטב ָלך ְו ִל ְב ָניך ,You shall not eat it — ָלא ֵתּ ְיכ ִל ֵנּהּ .for you and for your children af- 25 ְ -so that it will be good for you and for your chil — בּ ְת ָרך ter you, when you will do what is when you will do — ֲא ֵרי ת ְע ֵבּד ְדּ ָכ שׁר ֳק ָדם ְי ָי ,just in the eyes of Hashem. dren after you 26 However, your holies that what is PROPER BEFORE Hashem. ְ ְ However, your HOLY — ְלחוֹד מ ְע שׂר ְקוּד ָשׁיך ִדּי ְיהוֹן ָלך .will be for you, and your vows, you 26 ְ ,and your vows — ְו ִנ ְד ָריך ,shall carry and you shall come to TITHES[46] that will be for you and you — ְו ֵת ֵיתי ְל א ְת ָרא ִדּי ִי ְת ְר ֵעי ְי ָי [you shall carry[47 — ִתּטּוֹל .the place that Hashem will choose 27 You shall make your olah of- shall come with them to the place that Hashem will FAVOR.[48] ְ You shall make your olah — ְו ת ְע ֵבּד ֲע ָל ָו ָתך ִבּ ְשׂ ָרא ְוּד ָמא .ferings, the meat and the blood, 27

44. That is, you may not eat the detached ﬂesh of an by the owner and eaten there (see Lechem VeSimlah animal while its soul is present; i.e., while the animal and Marpei Lashon; see above, vv. 6 and 17; see also a limb Onkelos to Bamidbar 5:10, with Ramban, and note 20 , ֵא ֶבר ִמן ה חי is still alive. This is the prohibition of [detached] from a living animal (Rashi). there). [The next verse, which discusses sacriﬁcial of- 45. See above, note 31. ferings, seems to support the opinion that these tithes The Torah repeats the prohibition against eating are maasar beheimah and not maaser sheni.] מעשר as קדש blood numerous times, including in v. 16 above and in [Elsewhere too, Onkelos translates our verse. The Gemara in Kereisos (4b) explains why — see below, 26:13, and Bamidbar ibid. However, these various prohibitions are needed. many commentators prefer a version of our text that מ ְע שׂר your holies. Onkelos omits the word altogether (Pas’shegen, Nesinah , ק ד ֶשׁ יך :The verse states simply .46 ְקוּד שׁ ְיך tithes, in accordance with the opin- LeGer, et al.). Accordingly, , your holies, would , מ ְע שׂר adds the word ion of Ben Azzai recorded in Sifrei (as emended by Gra) be a generic reference to offerings of all types (Beurei that the “holies” discussed here are maasar beheimah, Onkelos).] the tithe of livestock, which are offered in the Beis 47. Alternatively: you shall take — see Me’at Tzori (see HaMikdash (Nefesh HaGer; see Rashi). Alternatively, further, Vayikra 10:4 note 6). your holy tithes could refer to maaser sheni, the second 48. Having stated that chullin animals may be slaugh- tithe of produce, which is brought to Yerushalayim tered in all of your cities (above, v. 21), the Torah

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 150 / דברים — פרשת ראה יב / כח־כט ע ִל־מ ְזm בּח ֣יהוה ֱאלֹ] ה יך ְו ד ְם־זב ֶ֗ח יך ִישּׁ ֵפ ְ ֙ך ע ִל־מ ְזבּ ח֙ ֣יהוה ְ ְ ע למ ְ ד ְבּח אדּיי ֱאלהך ְוד ם ִנ ְכס ת > ִי ְשׁ ְתּ ֵפך ע למ ְ ד ְבּח אדיי ְקוּד שׁ ְיך ֱאלֹ ֶ֔היך ְוה בּ שׂר ֹתּ W אכל: כח ְשׁ ֣מֹר ְושׁמ ְ ע ֗תּ ֚ ֵאת כּל־ה ְ דּבZ רים ה ֵ ֔א ֶלּה ֱאלה ְך ִוּב ְשׂר ֵאתּיכוּל: כח ט ר ְוּתק ֵבּל יתכּ ִלפּ ְתגּמ יּאה ִא ֵלּין ֲאשׁ%ר א ֹנכ=י ְמצ וּyךּ ְל ֩מע ן֩ ִי ֨יטב ְל֜ך ְוּלב~ נ יך א ֲ@חֶ ֨ר יך֙ ע ֔ד־עוֹלם ִדּ ֲיאנ ְאמפ ֵ קּד ל ְך ְבּ ִד ְילדּ ִייט בל ְך ְו ִל ְב נ ְיך בּ ְ תר ְך ע דעלם כּJי ת ֲ@ע ֶשׂה֙ ה ֣ טּוֹב ְוה יּ֔שׁר ְבּ ֵעX יני ֥יהוה ֱאלֹ; היך: ס שלישי כט I כּי־ ֲאֵרית ְ ע ֵבּד ְדּת ֵקן ְוּדכשׁ ֳרקדם ְיי ֱאלה ְך: כט ֲאֵרי י ְ כִרית֩ ֨יהוה ֱאלֹ ֶ֜ה יך ֶא ת־ה ִ֗גּוֹים ֲא ֶ֨שׁר אF תּה בא־שׁמּה ְי ֵשׁ ֵיצי ְיי ֱאלה ְך יתע ְ ממ יּ ִאדּיא ְ תּ ע ֵל ְללת מּן רש"י דּם ְזב ֶח יך ִישּׁ ֵפ ְך על ה ִמּ ְז ֵבּח ְתּ ִח ָלּה, ְוא ח ר ָכּ ְך ְוהבּשׂר ִ”כּי ָנ ִעים ִכּי ִת ְשׁ ְמ ֵרם ְבּ ִב ְטֶנ ָך“ (משלי כב, יח). ְו ִאם ָשִׁנ ָית ֶא ְפ ָשׁר ֹתּ ֵאכל. ְועוֹד ָד ְרשׁוּ ר ֵבּוֹתינוּ: ”ר ק ָק ָד ֶשׁ ָיך”, ֶשׁ ָבּא ְלל ֵ מּד ע ל ֶשׁ ִתּ ְשׁ מע ְוּתקֵ יּים, ָהא ָכּל ֶשׁ ֵאינוֹ ִב ְכל ל ִמ ְשָׁנה ֵאינוֹ ִב ְכל ל מ ֲ ע ֶשׂה ה ֳ קּ ָד ִשׁים ֶשׁ ְבּ ָחוּצה ָל ָא ֶרץ (ספרי עז), ְוּלל ֵ מּד ע ל ה ְ תּמוּרוֹת ְוע ל (ספרי עט): ֵאת כּל ה ְדּב ִרים. ֶשׁ ְתּ ֵהא ֲח ִב ָיבה ָע ֶל ָיך ִמְצָוה ק ָ לּה ו ְ לדוֹת ֳק ָד ִשׁים ֶשִׁיּ ָקּ ֵריבוּ (שם עח; בכורות יד:): (כח) ְשׁמֹר. זוֹ ְכּ ִמְצָוה ֲח ָמוּרה (שם): הטּוֹב. ְבּ ֵע ֵיני ה ָ שּׁ ָמִים: ְוהיּ שׁר. ְבּ ֵע ֵיני ִמ ְשָׁנה, ֶשׁא ָ תּה ָצ ִר ְיך ְל ָשׁ ְמ ָרהּ ְבּ ִב ְטְנ ָך ֶשׁלֹּא ִת ָשּׁ כח, ָכּ ִעְנָין ֶשׁ ֶנּ ֱאמ ר ָא ָדם (שם):

CHUMASH TRANSLATION ONKELOS ELUCIDATED על מ ְד ְבּ ָחא דּ ָיי ,upon the Mizbe’ach of Hashem, offerings there, the meat and the blood ְ ְו דם [upon the Mizbe’ach of Hashem, your God;[49 — ֱא ָל ָהך your God; and the blood of your ְ ְ ְ and the blood of — ִנ ְכ סת ְקוּד ָשׁיך ִי ְשׁ ְתּ ֵפך על מ ְד ְבּ ָחא ד ָיי ֱא ָל ָהך feasts [shelamim offerings] shall be poured upon the Mizbe’ach of your FEAST-OF-HOLIES offerings shall be poured[50] upon the and the — ִוּב ְשָׂרא ֵתּיכוּל ,Hashem, your God, and you shall Mizbe’ach of Hashem, your God eat the ﬂesh. ﬂesh you shall eat. 28 Safeguard and listen to all טר ְוּת ק ֵבּל ָית ָכּל ִפּ ְת ָגּ מ ָיּא ָה ִא ֵלּין ִדּי ֲא ָנא ְמ פ ֵקּד ָל ְך these words that I command you, 28. — [51] so that it will be good for you and Safeguard and ACCEPT all these words that I com- ְבּ ִדיל ְדּ ִי יטב ָל ְך for your children after you forever, mand you, — so that it will be good for ְו ִל ְב ָנ ְיך בּ ְת ָר ְך עד ָע ָלם when you do that which is good you, — and for your children after ֲא ֵרי ת ְע ֵבּד ְדּ ָת ֵקן ְוּד ָכ שׁר ֳק ָדם ְי ָי ֱא ָל ָה ְך and just in the eyes of Hashem, you forever, — when your God. you do that which is FITTING and PROPER BEFORE Hashem, 29 When Hashem, your God, will your God. ְ When Hashem, your — ֲא ֵרי ְי ֵשׁ ֵיצי ְי ָי ֱא ָל ָהך ָית ע ְמ מ ָיּא .cut down from before you the na- 29 ִדּי א ְתּ ָע ֵלל ְל ת ָמּן ,tions whom you are coming there God, will DESTROY the nations

spill); the term) שדי emphasizes that consecrated sacrificial animals must the term for spilling out liquid is pour) refers to purposely pouring a liquid in a) שפך .(be brought to the Beis HaMikdash (Rashi specific location. Accordingly, in vv. 16 and 24 above, 49. The blood of the olah offering is applied to two cor- with regard to pouring out blood on the ground like ners of the Mizbe’ach; its meat is burned on top of the ,Here . ֵת ְישׁ ִד ֵנּהּ as ִתּ ְשׁ ְפּ ֶכנּוּ water, Onkelos translates Mizbe’ach. though, with regard to purposefully pouring blood ְ ְ ִי ְשׁ ְתּ ֵפך as ִי שּׁ ֵפך pour) is used both for spilling out onto the Mizbe’ach, Onkelos translates) שפך The Hebrew .50 a liquid to discard it and for deliberately pouring the (Pas’shegen et al.). is meant in the sense of שמע liquid at a specific spot. But in Aramaic (as in English), 51. When the Hebrew verb ,However .קבל there are two words for these two different concepts: accepting, Onkelos uses the Aramaic root

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 151 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 12 / 30 לר ֶ%שׁת אוֹתם ִמפּ] ניך ְויר ְ שׁiתּ ֹא ֔תם ְוישׁ ְ בתּ ְבּאְ ר צם: ל ִהשּׁ iֶמר * ְל ֵמיר תי ְתהוֹן ִמ ֳקּדמ ְך ** ְו ֵתיר תי ְתהוֹן ְו ִת ֵתּ ְבבּאְ ר ֲעהוֹן: ל ִא ְס ְתּמ ר ְל֗ך ֶפּ ִן־תּנּ ֵקשׁ֙ א ֲ@חֵר ֶ֔יהם א ֲ@חרXי ִהשּׁ ְמדiם ִמפּ] נ יך ֶוּפ ִן־תּ ְד ֨רֹשׁ ל ְך ִדּ ְילמא ִת ְתּ ֵקל בּ ְ תֵריהוֹן בּת ר ְד ִי ְשׁ ֵתּיצוֹן ִמ ֳקּדמ ְך ְו ִד ְילמ ִאת ְתבּ ע ֵל ֽאלֹ ֵה ֶ֜יהם ֵל ֗אמֹר ֵא ֨יכה י@ע ְ ב ֜דוּ הגּוֹיJם ה ֵ ֨א ֶלּה֙ ֶא ֱת־א ֣לֹ ֵה ֶ֔יהם ְלט ֲעו ְתהוֹן ְל ֵמימ ֵ רא ְיכ ֵדין פּ ְל ִחין ע ְ ממ יּאה ִא ֵלּיןית ט ֲעו ְתהוֹן

*נ"א: ְלתרכא **נ“א: ְוּתתֵר ְך רש"י (ל) ֶפּן ִתּנּ ֵקשׁ. ְאוּנ ְקלוֹס ִתּ ְר ֵגּם ְלשׁוֹן ֵמוֹקשׁ. ו ֲ אִני ֵאוֹמר ֶשׁלֹּא ֶישׁ ְל ָך ָל ֶתת ֵלב ִמ ְפֵּני מה ִנּ ְשׁ ְמדוּ ֵאלּוּ, ִמ ְפֵּני מ ֲ ע ִשׂים ְמ ְקוּל ָק ִלים [נ“א: ֶשׁ ָמּא לֹא] ָחשׁ ְלד ְ ק ֵדּק בּ ָ לּשׁוֹן, ֶשׁלֹּא ָמִצינוּ נוּ‘‘ן ִבּ ְלשׁוֹן ֵיוֹקשׁ ֶשׁ ִבּ ֵיד ֶיהם, אף א ָ תּה לֹא ת ֲ ע ֶשׂה ָכּ ְך, ֶשׁלֹּא ָיבוֹאוּ ֲא ֵח ִרים ְוי ְ שׁ ִמ ָידוּך: ו ֲ א ִפילוּ ִליסוֹד ה ֵנּוֹפל ִמ ֶמּנּוּ, ֲא ָבל ִבּ ְלשׁוֹן ֵטירוּף ְו ִק ְשׁקוּשׁ ָמִצינוּ נוּ‘‘ן, ֵא יכה יע ְבדוּ. ְל ִפי ֶשׁלֹּא ָענ שׁ על ֲע בוֹדת ָכּוֹכ ִבים וּמ ָ זּלוֹת ֶא ָלּא ְ”וא ְ ר ֻכּ ָבּ ֵתהּ ָדּא ְל ָדא ָנ ְק ָשׁן“ (דניאל ה, ו). ְוא ף ֶזה ֲאִני ֵאוֹמר ֶ”פּן על ִז בּוּח ְו ִקטּוּר ְוִנ ְסּוּך ְו ִה ְשׁתּ ֲ חָו ָאה, ְכּמוֹ ֶשׁ ָכּתוּב ִ”בּ ְל ִתּי לה‘ ְל בדּוֹ“ ִתּ ָנּ ֵקשׁ א Iֲח ֵר ֶיהם“, ֶפּן ִתּ ָטּ ֵרף א ֲ ח ֵר ֶיהם ִל ְהיוֹת ָכּ ְרוּך א חר מ ֲ ע ֵשׂ ֶיהם (שמות כב, יט), ְדּ ָב ִרים ה נּ ֲ ע ִשׂים ל ָ גּ ַבוֹהּ, ָבּא ְו ִל ֶמּ ְד ָך ָכאן, ֶשׁ ִאם (ספרי פא). ְו ֵכן ְ”ינ ֵ קּשׁ ֶנוֹשׁה ְל ָכל ֲא ֶשׁר לוֹ“ (תהלים קט, יא), ְמק ֵ לּל דּ ְ ר ָכּהּ ֶשׁל ֲע בוֹדת ָכּוֹכ ִבים ְל ָע ְב ָדהּ ְבּ ָד ָבר א ֵ חר ְכּגוֹן ֵפּוֹער ִל ְפעוֹר, ֶאת ָה ָר ָשׁע ִל ְהיוֹת ָע ָליו ִנוֹשׁים ר ִ בּים, ְוִי ְהיוּ ְמח ְ זּ ִרין ִוּמ ְתנ ְ קּ ִשׁין א ח ר ְו ֵזוֹרק ֶא ֶבן ְלמ ְ ר ִקוּליס, זוֹ ִהיא ֲע ָבוֹדתוֹ ְוחָ יּיב, ֲא ָבל ִז בּוּח ְו ִקטּוּר ָממוֹנוֹ: א ֲח ֵרי ִהשּׁ ְמ דם ִמפּ ֶנ ָיך. א חר ֶשׁ ִתּ ְר ֶאה ֶשׁא ְ שׁ ִמ ֵידם ִמ ָפֶּנ ָיך, ְוִנ ְסּוּך ְו ִה ְשׁתּ ֲ חָו ָאה, ֲא ִפילוּ ֶשׁלֹּא ְכד ְ ר ָכּהּ חָ יּיב (סנהדרין ס:-סא.):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ִמ ֳקּ ָד ָמך [whom you are coming there to possess,[52 — ְל ֵמ ירת ָי ְתהוֹן -to possess, and you will pos and you will — ְו ֵת ירת ָי ְתהוֹן ְו ִת ֵתּב ְבּ אְר ֲעהוֹן ,sess them and settle in their — from before you land, 30 beware for yourself possess them[53] and settle in their land, ְ — ִדּ ְיל ָמא ִת ְתּ ֵקל בּ ְת ֵריהוֹן ,beware for yourself — ִא ְס ְתּ מר ָלך .lest you come close [to follow] 30 ָבּ תר ְד ִי ְשׁ ֵתּיצוֹן ,after them after they have been lest you STUMBLE[54] and follow after them ְ after they WILL have been destroyed from before — ִמ ֳקּ ָד ָמך destroyed from before you, and and lest you inquire — ְו ִד ְיל ָמא ִת ְת בּע ְל ָט ֲע ָו ְתהוֹן ְל ֵמ ימר ,lest you inquire about their you ֵא ְיכ ֵדי ן ָפּ ְל ִחין ע ְמ מ ָיּא ָה ִא ֵלּין ָית ,gods, saying, “How would these about their FALSE GODS, saying [How DO these nations WORSHIP their FALSE GODS,[55“ — ָט ֲע ָו ְתהוֹן ,nations worship their gods when the word means to hear with one’s ears, Onkelos will drive [them] out; see Beurei Onkelos and Lechem .see above, 1:43 note 69). Here, the VeSimlah) שמע uses the root which is , ֵמוֹקשׁ as related to ִתּ נּ ֵקשׁ word must be referring to accepting; if it meant only 54. Onkelos interprets , ִת ְתּ ֵקל :to hear the commandments, it would have to have an “obstacle” or “snare”; therefore, he translates preceded the execution of those commandments (Me’at you will stumble. Rashi, however, maintains that the Tzori; see Shaarei Aharon). sense of this term is to hit or knock against; i.e., to come ,to into contact with something or someone. Accordingly , ְל ֵמ ירת An alternative version of Onkelos replaces .52 ,means, “come close to [the nations].” See further ִתּ נּ ֵקשׁ possess [meaning, to take possession of the Canaanite שרש to drive out [i.e., the Canaanites] (see Mizrachi, based on Radak, Sefer HaShorashim , ְל תר כא land] with .and Beurei Onkelos ;נקש Lechem VeSimlah). See Targum Yonasan for a similar is in future tense — how ֵא יכה י ע ְבדוּ translation. 55. The Hebrew According to this version, the ﬁnal word in this -would they worship — which Onkelos renders as pres ְ How do they worship (as he does , ֵא ְיכ ֵדין פּ ְל ִחין :from before you — can be read along ent tense , ִמ ֳקּ ד מך — clause the translation would be: in the following verse as well). Me’at Tzori points out ; ְל תר כא י ְתהוֹן with the phrase When Hashem, your God, will destroy the nations … to that this should have been past tense, since these na- drive them out “from before you.” According to the es- ,(tions will have been destroyed (as the verse states ְ and thus would no longer be worshiping their false ִמ ֳקּ ד מך to inherit), the word , ְל ֵמ ירת tablished version (of will destroy, so the sense of the gods. Me’at Tzori suggests, based on Haamek Davar , ְי ֵשׁ ֵיצי refers back to does not necessarily ( ִה שּׁ ְמ דם as in) שמד verse is as translated above; see Rashbam and Me’at (28:20), that Tzori. denote complete destruction, and thus the verse refers 53. Here too, an alternative version of Onkelos re- to a situation where some of the idolaters still remain. .and you See further, Marpei Lashon , ְוּת תֵר ְך and you will possess, with ,ְו ֵת ירת places

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 152 / דברים — פרשת ראה יב / לא — יג / א ְוא ֱ;ע ֶשׂה־כּXן גּם־א ִני: לא לֹא־ת ֲ@ע2 שׂה ֵ֔כן @ ל ֖יהוה ֱאלֹ] היך ִכּי֩ כל־ ְוא ְ ע ֵבּ ֵדכּןא ֲ ףא נא: לא לאת ְ ע ֵבּ ֵדכּן ֳקדם ְיי ֱאלה ְך ֲאֵריכּל ֽתּ ֲוֹע ֨בת ֜יהוה ֲא2 שׁר שׂ ֵ֗נא עשׂוּ֙ ֵל ֣אלֹ ֵה ֶ֔יהם כּZי גuם ֶא ְת־בּ ֵנ ֶיהם֙ ִדּ ְמרח ֳקקדם ְיי ִדּיס ֵנ ֲיע בדוּ ְלט ֲעו ְתהוֹן ֲאֵריא ףי ְתבּ ֵניהוֹן

ְו ֶא ְת־בּ ֣ ֹנ ֵת ֶ֔יהם ִי ְשְׂר ֥פוּ באXשׁ ֵל ֽאלֹ ֵה ; יהם: [יג] א אTת כּל־ה דּ ֗בר ְוי ְתבּנ ֵתיהוֹן ְמוֹק ִדין ְבּנוּרא ְלט ֲעו ְתהוֹן: יג א יתכּ ִלפּ ְתגמא ֲא~ שׁר א ֹנ ִכי֙ ְמצ2 וּה ֶא ְת ֶ֔כם ֹא ֥תוֹ ִת ְשׁ ְמ֖רוּ ל ֲ@ע ֑שׂוֹת ֽלֹ ֹא־תTסף ע֔ליו ִדּ ֲיאנ ְאמפ ֵ קּדי ְתכוֹן י ֵת ִהּתּ ְטּרוּן ְל ֶמ ְעבּ דלא ְתוֹספוּן ֲע ֽל ִוֹהי ְו ֥לֹא ִת ְגm רע ִמ; מּנּוּ: פ ְול ִאת ְמ ְנעוּן ִמ ֵנּהּ: רש"י (לא) ִכּי גם ֶאת ְבּ ֵנ ֶיהם. ”גּם“ ְל רבּוֹת ֶאת ֲא ֵבוֹת ֶיהם ָה ֲא ִמוּרים בּ ָ פּ ָר ָשׁה (שם), ֶשׁ ָכּל ִ”ה ָשּׁ ֶמר“ ְלשׁוֹן לֹא ת ֲ ע ֶשׂה הוּא, ֶא ָלּא ְו ִא ֵמּוֹת ֶיהם. ָאמ ר ר ִ בּי ֲע ִק ָיבא: ֲאִני ָר ִא ִיתי גוֹי ֶא ָחד ֶשׁ ְכּ ָפתוֹ ֶשׁ ֵאין ִלוֹקין על ִה ָשּׁ ֶמר ֶשׁל ֲע ֵשׂה (מנחות לו:): לֹא ֹת ֵסף ע ליו. ְל ָא ִביו ִל ְפֵני כ ְ לבּוֹ ו ֲ א ָכלוֹ (ספרי פא): (א) ֵאת כּל ה ְדּ בר. ק ָ לּה ֲח ִמ ָשּׁה ָטוֹטפוֹת בּ ְ תּ ִפ ִלין, ֲח ִמ ָשּׁה ִמ ִינין בּ ָלּוּלב, א ְ רבּ ע ְבּ ָרכוֹת כּ ֲ ח ָמוּרה (שם פב): ִת ְשׁ ְמרוּ ל ֲעשׂוֹת. ִל ֵיתּן לֹא ת ֲ ע ֶשׂה על ֲע ֵשׂה ְבּ ִב ְר כּת ֹכּ ֲהִנים (ספרי שם):

CHUMASH TRANSLATION ONKELOS ELUCIDATED [and I too will do the same.”[56 — ְו א ְע ֵבּד ֵכּן אף ֲא ָנא ”.and I too will do the same ְ 31 You shall not do so BEFORE — ָלא ת ְע ֵבּד ֵכּן ֳק ָדם ְי ָי ֱא ָל ָהך .You shall not do so to Hashem, 31 -for every — ֲא ֵרי ָכּל ִדּ ְמ ר חק ֳק ָדם ְי ָי ,your God, for everything that is Hashem, your God that — ִדּי ָס ֵני [an abomination to Hashem, thing that is REJECTED BEFORE Hashem,[57 they have done for their FALSE — ֲע6 בדוּ ְל ָט ֲע ָו ְתהוֹן ,that He hates, have they done for He hates for — ֲא ֵרי אף ָית ְבּ ֵניהוֹן ְו ָית ְבּ ָנ ֵתיהוֹן ְמוֹק ִדין ְבּ ָנוּרא ְל ָט ֲע ָו ְתהוֹן ;their gods; for even their sons GODS and their daughters they would even their sons and their daughters they BURN in the ﬁre for burn in the ﬁre for their gods. their FALSE GODS. 13. 13. — ִדּי ֲא ָנא ְמ פ ֵקּד ָי ְתכוֹן The entire matter — ָית ָכּל ִפּ ְת ָג ָמא .The entire matter that I com- 1 1 you shall be — ָי ֵתהּ ִתּ ְטּרוּן ְל ֶמ ְע ָבּד ,mand you, you shall be careful that I command you you shall not add to — ָלא ְתוֹספוּן ֲע ֽל ִוֹהי [to do it; you shall not add to careful to do it;[1 and you shall not subtract — ְו ָלא ִת ְמ ְנעוּן ִמ ֵנּהּ [it and you shall not subtract [any mitzvah from it. from it.[2]

56. According to Rashi, the verse is warning against join this verse with the passage that follows — were serving idols with the various ways that each idol is introduced by non-Jewish sources. worshiped (for example, by stoning the idol of Markulis, The previous verses ordered certain matters (such as since that is its service). Ramban, however, writes that the commandments to bring the offerings to the Beis the verse refers to one who wishes to use idolatrous HaMikdash and throw their blood on the Mizbe’ach; vv. forms of worship in his service to Hashem (see also Ibn 26-27) with the authority of a mitzvah-commandment you shall be careful, in our , ִת ְשׁ ְמרוּ The word .( ִמ ְצות ֲע ֵשׂה) Ezra, et al.). Thus, it means, and I too will do the same [in my service of Hashem]. verse, denotes a prohibition. Thus, this verse gives these 57. See below, 17:4, note 7 regarding Onkelos’ transla- commandments the strength of a prohibition as well -i.e., one who disobeys these command ,( ִמ ְצות לֹא ת ֲע ֶשׂה) .rejected before Hashem , ְמר חק ֳק דם ה‘ as , ֲתּוֹע בת ה‘ tion of 1. This verse is the conclusion of the previous passage. ments not only violates the mitzvah-commandment, In the Sefer Torah, the Masoretic paragraph break but he also violates this mitzvah-prohibition (Rashi). comes after this verse; the chapter divisions — which 2. See 4:2 above.

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 153 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 13 / 2-4 ב I כּי־י ֤קוּם ְבּ ִקְר ְבּך֙ נ ִ ֔ביא ֖אוֹ ֹחTלם ֲח ֑לוֹם ְונL תן ֵאdליך ֖אוֹת ֥אוֹ ב ֲאֵר ְייקוּם ֵבּינ ְך ְנ ִביּאאוֹח ֵל ֶםח ְלמ ְאו ִי ֶתּןל ְך א תא אוֹ W מוֹפת: ג וּבPא האוֹת֙ ְו ה ֵ֔מּוֹפת ֲא ֶשׁ ִר־דּבּ%ר ֵאליך ֵל ֑אמֹר נ Wְל֞כה ְמוֹפ תא: ג ְו ֵי ֵיתיא תא ְוּמוֹפת ִאדּימ ִ לּיל ִעמּ ְך ְל ֵמימ ְרנה ְך

א ֲ@חֵ ֨רי ֱאלֹ הים ֲא ֵח" רים ֲא% שׁר ֽלֹ ְא־יד ְ עתּם ְונע ְבW דם: ד ֣לֹא ִת ְשׁ ֗מע בּת ר ט ֲעותע ְממיּא ִדּיל ְאיד ְ ע תּנוּן ְו ִנ ְפל ִ חנּוּן: ד לא ְתק ֵבּל ֶא ִל־דּ ְבֵרי֙ ה נּZ ביא ה ֔ הוּא ֛אוֹ ֶא ל־חוֹלם ה ֲ@ח ֖לוֹם ה ֑ הוּא כּZי ְמנ ֶ֞ סּה ְל ִפ ְתג ֵמ ְינ ִביּ אההוּא אוֹ ְלח ֵל ֶםח ְלמ אההוּא ֲאֵר ְימנ ֵ סּי ֤יהוה ֱא ֽלֹ ֵה ֶיכם֙ ֶא ְת ֶ֔כם ל ֗ד עת ֲה ִי ְשׁ~ כם ֽ ֹא ֲה ִבים֙ ֶא ֣ת־יהוה ֱא ֽלֹ ֵה ֶ֔יכם ְיי ֱאל ֲהכוֹן י ְתכוֹן ְל ִמדּ עה ִ א ֵיתיכוֹן ר ֲח ִמיןי ְתיי ֱאל ֲהכוֹן רש"י (ב) ְונ תן ֵא ֶל יך אוֹת. בּ ָ שּׁמִ ים, ָכּ ִעְנָין ֶשׁ ֶנּ ֱא מר ְבִּגְדעוֹן ְ”ו ָע ִשׂ ָית ָבּ ָא ֶרץ, ִדּ ְכ ִתיב ִ”אם ט ל ִי ְהֶיה ע ל ה ִ גּ ָזּה ְלב ָ דּהּ ְוע ל ָכּל ָה ָא ֶרץ ִלּי אוֹת“ (שופטים ו, יז), ְו ֵאוֹמר ְ”י ִהי ָנא ֹח ֶרב ֶאל ה ִ גּ ָזּה וגו‘ ” ֹח ֶרב“ (שופטים ו, לז)]. א ף על ִפּי ֵכן, לֹא ִת ְשׁ מע לוֹ (ספרי פג). (שם לט): אוֹ ֵמוֹפת. ָבּ ָא ֶרץ [נ“א: ְונ תן ֵא ֶל יך אוֹת. בּ ָ שּׁמִ ים, ְו ִאם ֹתּ אמר, ִמ ְפֵּני מה ֵנּוֹתן לוֹ הקב‘‘ה ֶמ ְמ ָשׁ ָלה ל ֲ עשׂוֹת אוֹת? ִ”כּי ִדּ ְכ ִתיב ְ”ו ָהיוּ ְל ֹא ֹתת ְוּל ֲמוֹע ִדים“ (בראשית א, יד). אוֹ ֵמוֹפת. ְמנ ֶ סּה ה‘ ֱאלֹ ֵה ֶיכם ֶא ְת ֶכם“ (שם פד):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ If there will stand up in your midst a — ֲא ֵרי ְיקוּם ֵבּ ָינך ְנ ִב ָיּא .If there will stand up 2 2 or a person who claims to be — אוֹ ָח ֵלם ֶח ְל ָמא ,in your midst a prophet or false prophet ְ and — ְו ִי ֶתּן ָלך ָא ָתא אוֹ ְמוֹפ ָתא [a dreamer of a dream, and a dreamer of a prophetic dream,[3 [4] he will give you a sign or a he will give you a sign or a wonder as proof of his legitimacy, -and even if the predicted sign or the won — ְו ֵי ֵיתי ָא ָתא ְוּמוֹפ ָתא .wonder, 3 and the sign or the 3 ִדּי מ ִלּיל ִע ָמּ ְך ְל ֵמ ָימר wonder comes about, of which der indeed comes about, — apparently validating that which he spoke WITH you as a prophecy, saying, ְ he spoke to you, saying, ”Let Let us follow the FALSE GODS“ — ְנ ָהך ָבּ תר ָט ֲע ָות ע ְמ מ ָיּא ִדּי ָלא ְי ד ְע ָתּנוּן us follow the gods of others and — ְו ִנ ְפ ל ִחנּוּן ,OF THE NATIONS, gods that you did not know of that you did not know and we we shall worship them!” — shall worship them!” — 4 do do not ACCEPT the words of — ָלא ְת ק ֵבּל ְל ִפ ְת ָג ֵמי ְנ ִב ָיּא ההוּא .4 or that dreamer — אוֹ ְל ָח ֵלם ֶח ְל ָמא ההוּא [not listen to the words of that that prophet[5 Hashem allows the — ֲא ֵרי ְמ נ ֵסּי ְי ָי ֱא ָל ֲהכוֹן ָי ְתכוֹן ;prophet or to that dreamer of a of a dream dream, for Hashem, your God, false prophet to perform signs and wonders because Hashem, ה ִא ֵיתיכוֹן to know — ְל ִמ דּע is testing you to know whether your God, is testing you ,whether you love Hashem, your God — ָר ֲח ִמין ָית ְי ָי ֱא ָל ֲהכוֹן ,you love Hashem, your God

3. A prophet refers to the claim that Hashem com- false prophet. Ramban notes that Onkelos, who ren- do not accept [the words of , לא ְת ק ֵבּל municated to him in prophecy while he was awake; a ders the verse as dreamer refers to the claim that Hashem showed him a the prophet], interprets the verse this way as well: it is vision in a dream (see Ibn Ezra, Haamek Davar). forbidden to follow the prophet’s words. 4. According to Rashi, a sign is a supernatural event in Rambam (ibid. and in Hil. Avodah Zarah 5:7), how- heaven, and a wonder is a miraculous event on earth. ever, maintains that our verse forbids even listening According to Ramban, a sign is a miracle that the to the prophet talk. That is, even if a person does not prophet foretells, and a wonder is one that he performs follow the false prophet’s instructions, it is forbidden to spontaneously. engage him in conversation, ask him to provide a sign, or give any thought to what he says or does. Megillas לֹא ִת ְשׁ מע Rishonim disagree about the meaning of .5 ’do not listen to the words of the prophet. Esther (to Sefer HaMitzvos ibid.) suggests that Onkelos , ֶאל ִדּ ְבֵרי ה נּ ִביא Ramban (to Sefer HaMitzvos, Lo Saaseh 28) maintains rendering of the verse can in fact be understood accord- that the verse forbids acting on the instructions of the ing to Rambam’s approach as well: Do not accept the

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 154 / דברים — פרשת ראה יג / ה־ו

ְבּ כ ְל־לב ְ ב כם ְוּב כל־נ ְ פ ְשׁ; כם: ה א ֲ@חֵ ֨רי ֧יהוה ֱא ֽלֹ ֵהיכdם ֵתּXלכוּ ְבּכ ִלל ְבּכוֹן ְוּבכלנ ְ פ ְשׁכוֹן: ה בּת ר *דּח ְלתּא דיי ֱאל ֲהכוֹן ְתּ הכוּן ְו ֹא ֣תוֹ ִת יראוּ ְו ֶא ִת־מ ְצוPֹ תיו ִתּ ְשׁ ֨מֹרוּ֙ ְוּבקֹ ֣לוֹ ִת ְשׁ ֔מעוּ ְו ֹא ֥תוֹ ְוי ֵת ִהּתּ ְד ֲחלוּן ְוי ִתפּ ִקּוֹדוֹה ִית ְטּרוּן ְוּל ֵמ ְימ ֵר ְהּתּק ְבּלוּן ְוּקד ֽמ ִוֹהי

ת ֲ@ע ֖בֹדוּ ֥וּבוֹ ִת ְדבּ ֽקוּן: ו ְוה נּZ ביא ה ֡ הוּא ֣אוֹ ֹח ֵלם֩ ה ֲ@ח ֨לוֹם ִת ְפ ְלחוּן ** ְוּלדח ְל ֵתּ ִהּתּ ְתק ְרבוּן: ו ְוּנ ִביּ אההוּא אוֹ ח ֵל ֶםח ְלמא ה ֜ הוּא ֗יוּמת כּZי ִד ֶבּ ֠ר־ס ֠רה ע ֨ל־יהוה ֱא ֽלֹ ֵה ֶ֜יכם ה < מּוֹציא ההוּא ִי ְת ְק ֵט ֲלאֵרימ ִ לּיל ס ְטיא ע ְ ליי ֱאל ֲהכוֹן ִדּי א ֵ פּיק

*נ"א: ְפּוּלחנא **נ"א: ְוּבד ח ְ ל ֵתּהּ רש"י (ה) ְו ֶאת ִמ ְצוֹ תיו ִתּ ְשׁמֹרוּ. תּוֹר ת מֹ ֶשׁה (שם פה): ְוּבקֹלוֹ וּבוֹ ִת ְד בּקוּן. ִה ָדּ ֵבק ִבּ ְד ָר ָכיו: ְגּמוֹל ֲח ָס ִדים, ְקבוֹר ֵמ ִתים, בּ ֵ קּר ִת ְשׁ מעוּ. ְבּקוֹל ה ְ נּ ִב ִיאים (שם): ְו ֹאתוֹ ת ֲעבֹדוּ. ְבּ ִמ ְק ָדּשׁוֹ (שם): ִחוֹלים, ְכּמוֹ ֶשׁ ָע ָשׂה הקב‘‘ה (סוטה יד.):

CHUMASH TRANSLATION ONKELOS ELUCIDATED with all your heart and with all your — ְבּ ָכל ִל ְבּכוֹן ְוּב ָכל נ ְפ ְשׁכוֹן with all your heart and with all your soul. 5 You shall follow soul.[6] You shall follow THE FEAR OF — ָבּ תר דּ ח ְל ָתּא ד ָיי ֱ א ָל ֲהכוֹן ְתּ ָהכוּן .Hashem, your God, and you 5 and you shall fear — ְו ָי ֵתהּ ִתּ ְד ֲחלוּן [shall fear Him; you shall ob- HASHEM, your God,[7 -and you shall observe His com — ְו ָית ִפּ ִקּוֹדוֹהי ִת ְטּרוּן ;serve His commandments and Him ;and YOU SHALL HEED HIS WORD — ְוּל ֵמ ְימ ֵרהּ ְתּ ק ְבּלוּן ,you shall listen to His voice; mandments ְוּל ד ח ְל ֵתּהּ [and you shall serve BEFORE Him,[8 — ְוּק ָד ֽמ ִוֹהי ִת ְפ ְלחוּן you shall serve Him, and you [and you shall DRAW CLOSE to THE FEAR OF Him.[9 — ִתּ ְת ָק ְרבוּן shall cling to Him. 6 And that אוֹ ָח ֵלם ֶח ְל ָמא ההוּא And that false prophet — ְוּנ ִב ָיּא ההוּא .prophet or that dreamer of a 6 shall be put — ִי ְת ְק ֵטל dream shall be put to death; for — or that dreamer of a dream for he spoke words — ֲא ֵרי מ ִלּיל ס ְט ָיא על ְי ָי ֱא ָל ֲהכוֹן ;he spoke fabrication against to death ִדּי א ֵפּיק — Hashem, your God — Who took of PERVERSION[10] against Hashem, your God

-of Hashem, which has a similar connota ( ֻפּ ְל ח נא) words of the prophet can mean that it is forbidden to service accept his words in one’s heart, even without acting on tion (and avoids the seemingly repetitive phrase, you ;to mean “accept shall follow the fear of Hashem, and you shall fear Him קבל them [Onkelos often uses the word in one’s heart”]. see Beurei Onkelos). 6. It is forbidden to listen to anyone who claims to have 8. The Torah contrasts the messages of false prophets with our true obligations to Hashem: you shall observe been sent by God with the instruction to worship idols His commandments, not those relayed by a false proph- (or to annul any other mitzvah) — even if he manages to et; you shall heed His word, as relayed by the authentic perform a miracle. Our belief in the Torah is not based prophets; and you shall serve before Him, in the Beis on miracles, but on Hashem’s revelation directly to us HaMikdash, not obeying the false prophet’s commands at Mount Sinai. Supernatural events cannot change our to serve idols (see Rashi, Be’er BaSadeh). beliefs (see Rambam, Hil. Yesodei HaTorah Chs. 8-9). 9. Since a person cannot physically “cling” to Hashem, 7. Since a person cannot literally, “follow Hashem,” Who Onkelos explains that the intent is for us to draw close is not physical, Onkelos renders it, you shall follow the to Hashem’s service, fulﬁlling all the mitzvos with ut- fear of Hashem. According to Ramban, this clause of most devotion. the verse teaches that a person is not to seek answers Rashi cites the teaching of the Gemara (Sotah 14a), from false prophets but rather to seek answers from however, which interprets “and you shall cling to Him” Hashem, through His true prophets. The verse’s next as a requirement to emulate Hashem’s ways: for ex- clause — you shall fear Him — refers to actual fear of ample, just as He does kindness, so too should you do Hashem, namely, the realization that life and death, kindness (see also Rashi 11:22; Kesubos 111b). .literally means removed or turned away סרה .punishment and reward, are all in His hands. 10 which likewise , ס ְט יא Some editions of Onkelos state, you shall follow the Onkelos employs the Aramaic

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 155 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 13 / 7 ֶא ְתכ2ם | ֵמא2ֶרץ ִמ ְצ ֗ר ִים ְוה ֽ ֹ פּ ְדך֙ ִמT בּית ֲעב ִ ֔דים ְלהI דּ ֲיחך֙ ִמן־ י ְתכוֹן ֵמאְ רע ְאד ִמ ְצר ִ@ים ְוּדפְ רק ְך ִמ ֵבּית ע ְבדוּתא ְלא ְ ט עיוּת ְך ִמן ה ֶ ֔ דֶּר ְך ֲאשׁ)ר ִצְוּ֛ך ֥יהוה ֱאלֹ ה יך ל2ל ֶכת בּהּ וּבIעְ רFתּ הרע אְרח ִאדּיפ ְ קּד ְך ְיי ֱאלה ְך ִל ְמה ְך בּהּ ְוּתפ ֵ לּי ע ֵבד ְדּ ִבישׁ ִמ ִקְּרבּ;ך: ס ז כּZי ְיI ס ְית ֡ך אZ חיך ֶב ִ֠ן־א ֶ֠מּך ֽא ִוֹ־ב ְנ ֨ך ֽא ִוֹ־ב ְתּ ֜ך ִמ ֵבּינ ְך ֲ:אֵרי ִי ְמ ְל ִכנּ ְך ֲא ְחוּך בּ ִ ראמּ ְך ְאוֹבר ְך ְאוֹבר תּ ְך ֣אוֹ | א Tֶשׁת ֵח ֶ ֗יקך ֧אוֹ ר Wֲע֛ך ֲאשׁ%ר ְכּנ ְ פ ְשׁ֖ך בּ סּ Tֶתר ֵל ֑אמֹר ִאוֹאתּ ת ְקימ ְך אוֹח ְ בר ְך ִדּ ְיכנ ְ פשׁ ְך ְבּ ִס ְתר ְאל ֵמימר רש"י (ו) ס רה. ָדּ ָבר ה ָמּוּסר ִמן ָה ָעוֹלם, ֶשׁלֹּא ָהָיה ְולֹא ִנ ְב ָרא ְולֹא ֵמ ָאב (ספרי שם): ֶבן ִא ֶמּ ָך. ֵמ ֵאם (שם): ֵח ֶיק ָך. ה ֶשּׁוֹכ ֶבת ְבּ ֵח ֶיק ָך ִצִוּ ִיתיו ְלד ֵ בּר ֵכּן, דישטודר‘‘א ְבּלע“ז: ְוה ֹפּ ְדך ִמ ֵבּית ֲעב ִדים. ְוּמ ָחוּקּה ָבּ ְך, אפיקייר‘‘א ְבּלע“ז, ְו ֵכן ֵ”וּמ ֵחיק ָה ָא ֶרץ“ (יחזקאל מג, ֲא ִפילּוּ ֵאין לוֹ ָע ֶל ָיך ֶא ָלּא ֶשׁ ְפּ ָד ֲא ָך, דּיּוֹ (ספרי פו): (ז) ִכּי ְי ִס ְית ָך. יד), ִמיסוֹד ה ָ תּ קוּע ָבּ ָא ֶרץ: ֲא ֶשׁר ְכּנ ְפ ְשׁ ָך. ֶזה ָא ִב ָיך (ספרי שם). ֵאין ֲה ָס ָתה ֶא ָלּא ֵגרוּי, ֶשׁ ֶנּ ֱא מר ִ”אם ה‘ ֱה ִס ְית ָך ִבי“ (שמואל־א כו, ֵפּ ֵירשׁ ְל ָך ה ָ כּתוּב ֶאת ה ֲ ח ִב ִיבין ְל ָך, קל ָו ֶחוֹמר ל ֲ א ֵח ִרים: בּ ֵסּ ֶתר. יט; ספרי פז), אמיטר‘‘א ְבּלע“ז, ֶשׁמּ ִ שּׁיאוֹ ל ֲ עשׂוֹת ֵכּן: א ִח ָיך. ִדּ ֵבּר ה ָ כּתוּב בּ הֶֹוּוה, ֶשׁ ֵאין ִד ְב ֵרי ֵמ ִסית ֶא ָלּא בּ ֵ סּ ֶתר, ְו ֵכן ְשׁלֹמֹה

CHUMASH TRANSLATION ONKELOS ELUCIDATED ,Who took you out of the land of Egypt — ָי ְתכוֹן ֵמ א ְר ָעא ְד ִמ ְצר ִ:ים you out of the land of Egypt, and ְ and Who redeemed you from the house — ְוּד פ ְר ָקך ִמ ֵבּית ע ְב ָדוּתא Who redeemed you from the house ְ and this false prophet — ְל א ְט ָע ָיוּתך ִמן ָא ְר ָחא — [of slaves — to make you stray of SLAVERY[11 ְ ְ ְ ִדּי פ ְקּ ָדך ְי ָי ֱא ָל ָהך ִל ְמ ָהך from the path on which Hashem, tried to make you stray from the path your God, has commanded הּבּ — on which Hashem, your God, has commanded you to ְ you shall eliminate THE DOER — ְוּת פ ֵלּי ָע ֵבד ְדּ ִבישׁ ִמ ֵבּ ָינך ;you to go; and you shall elimi- go nate the evil from your midst. OF evil from your midst. ְ ְ 7 ֲאחוּך — [If [someone] WILL ADVISE you[12 — ֲא ֵרי ִי ְמ ְל ִכ ָנּך .If your brother, the son of 7 ְ even someone who is dear to you, such as your — בּר ִא ָמּך your mother, or your son or ְ ְ or your — אוֹ ְב ָרך אוֹ ְב ר ָתּך [your daughter, or the wife of brother, the son of your mother,[13 ְ or the wife of your — אוֹ ִא תּת ְק ָי ָמך ,your bosom, or your friend son or your daughter ְ ְ or your friend who is — אוֹ ח ְב ָרך ִדּי ְכ נ ְפ ָשׁך [who is like your own soul will COMMITMENT,[14 and he — ְבּ ִס ְת ָרא ְל ֵמ ָימר — incite you secretly, saying, dear to you like your own soul means turned away, in the sense of a something in such a manner — particularly if it was offered by perverted and crooked, corrupted from that which is a close friend or relative, as the verse goes on to say. correct. The Torah warns that even if a person is offered well- as a baseless fabrica- meaning and sincerely-given advice that worshiping סרה Rashi, however, explains tion so outlandish that it is removed from reality. an idol will be beneﬁcial for him, it is forbidden to obey Chizkuni understands it to mean words of betrayal — (see Beurei Onkelos; Nesinah LaGer; see also HaKesav something that turns the listener away from Hashem. VeHaKabbalah; Shaarei Aharon). See also Ibn Ezra. Marpei Lashon suggests that Onkelos preferred 11. See above, 6:12 note 17. “advise” over “provoke,” since the term “provoke” implies an incitement with a successful outcome, while -indi ,סית from the root , ְי ִס ְית ך The Torah’s word .12 our passage applies even when the person’s efforts to cates changing a person’s thought process (Radak, encourage idol worship prove unsuccessful (see note -ad , ִי ְמ ְל ִכ נּ ְך Onkelos chooses the word .(סית Shorashim 25). vise, for this context. Others ascribe different connota- Sifrei offers two options: (1) trick, which 13. Rashi explains that this refers to a brother from both . ְי ִס ְית ך tions to is how Targum Yonasan renders the word; (2) provoke, father and mother (Gur Aryeh). According to Mizrachi, which is how Rashi renders the word. Rashi interprets the verse as if it said, your brother (i.e., Perhaps Onkelos chose advise, which implies a from your father), “or” the son of your mother. ,the wife of your bosom , ֵא ֶשׁת ֵח ֶיק ך statement said to beneﬁt the one being advised, be- 14. Onkelos explains cause the “advice” in our verse was likely presented to be a metaphor for the sworn commitment between

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 156 / דברים — פרשת ראה יג / ח־ט נ Wְל֗כה ְונ@ע ְ בדה֙ ֱאלZֹ הים ֲא ֵחִ ֔רים ֲא ֶשׁר֙ ֣לֹא י ֔ד ְעתּ א תּה ו ֲ@אבֹ; ת יך: ְנה ְך ְו ִנ ְפל ח ְלט ֲעותע ְממיּא ִדּיל ְאיד ְ@עתּאא ְ תּ ו ֲ אבהת ְך: ח מ WֱאלTֹ הי הע ִ֗ מּים ֲא ֶשׁר֙ ְס ִב ֣יבֹ ֵת ֶ֔יכם ה ְ קּרZֹ בים ֵא ֶ֔ליך ֖אוֹ הְר ֹחZ קים ח ִמטּ ֲעות ע ְ ממ יּ ִאדּ ְיבס ֲ חר ֵניכוֹן ְדּקִר ִיביןל ְך ְאוֹדּר ִ ח ִיקין

ִממּ]ךּ ִמ ְקצ ה האֶרץ ְו ע ְד־קצ ה האֶרץ: ט ֽלֹ ֹא־תאב2ה ֔לוֹ ְו ֥לֹא ִמנּ ְך ִמ ְסּי ֵפיאְ רע ְאוע ְ דסי ֵפיאְ ר עא: ט לא ֵת ֵיבי ֵל ְהּולא

רש"י הוּא ֵאוֹמר ְ”בֶּנ ֶשׁף ְבּ ֶע ֶרב יוֹם ְבּ ִאישׁוֹן לְ י ָלה ו ֲ א ֵפ ָלה“ (משלי ז, ט; א ָ תּה ָל ֵמד ִט ָיבן ֶשׁל ְר ִחוֹקים, ְכּ ֵשׁם ֶשׁ ֵאין מ ָ מּשׁ בּ ְ קּ ִרוֹבים ָכּ ְך ֵאין ספרי שם): ֲא ֶשׁר לֹא יד ְעתּ א תּה ו ֲאבֹ ֶת ָיך. ָדּ ָבר ֶזה ְגּנ אי מ ָ מּשׁ ָבּ ְר ִחוֹקים (שם פח; סנהדרין סא:): ִמ ְק ֵצה הא ֶרץ. זוֹ ח ָ מּה ָגדוֹל הוּא ְל ָך, ֶשׁא ף ָה ְעוֹב ֵדי ָכּוֹכ ִבים ֵאין מ ִ נּ ִיחין מ ה ֶשּׁ ָמּ ְסרוּ ְוּל ָבָנה ְוּצ ָבא ה ָ שּׁמִ ים, ֶשׁ ֵהן ְמה ְ לּ ִכין ִמסּוֹף ָה ָעוֹלם ְו עד סוֹפוֹ (ספרי ָל ֶהם ֲא ֵבוֹת ֶיהם, ְו ֶזה ֵאוֹמר ְל ָך ֲעזוֹב מ ה ֶשּׁ ָמּ ְסרוּ ְל ָך ֲא ֶבוֹת ָיך שם): (ט) לֹא ֹת ֶאבה לוֹ. לֹא ְת ֵהא ָת ֵאב לוֹ, לֹא ֶת ֱא ָה ֶבנּוּ. ְל ִפי (ספרי שם): (ח) ה ְקּרֹ ִבים ֵא ֶל יך אוֹ ה ְר ֹח ִקים. ָל ָמּה ָפּר ט ֶשׁ ֶנּ ֱא מר ְ”ו ָאה ְ ב ָתּ ְל ֵר ֲע ָך ָכּ ָמוֹך“ (ויקרא יט, יח), ֶאת ֶזה לֹא ֶת ֱאה ב ְק ִרוֹבים ְוּר ִחוֹקים, ֶא ָלּא ָכּ ְך ָאמ ר ה ָ כּתוּב, ִמ ִטּ ָיבן ֶשׁל ְק ִרוֹבים (ספרי פט):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְנ ָהך ְו ִנ ְפ לח ְל ָט ֲע ָות ע ְמ מ ָיּא ,Let us go and worship the would advise you secretly,[15] saying” gods of others” — that neither — “Let us go and worship the FALSE GODS OF THE NATIONS,” ְ and these are gods that neither you — ִדּי ָלא ְיד ְ:ע ָתּא א ְתּ ו ֲא ָב ָה ָתך you nor your forefathers have known, 8 from the gods of the na- nor your forefathers have known,[16] from the FALSE GODS of the — ִמ ָטּ ֲע ָות ע ְמ מ ָיּא ִדּי ְב ס ֲח ָר ֵניכוֹן .tions that surround you, those 8 ְ whether those — ְדּ ָק ִר ִיבין ָלך ,near to you or those far from nations that surround you ְ or those nations far from — אוֹ ְדּ ר ִח ִיקין ִמ ָנּך you, from the end of the earth nations near you from one end of the earth — ִמ ְסּ ָי ֵפי א ְר ָעא ְו עד ְס ָי ֵפי א ְר ָעא [to the end of the earth — you,[17 9 you shall not take kindly to the other end of the earth[18] — ְו ָלא [you shall not ACCEDE to him,[19 — ָלא ֵת ֵיבי ֵלהּ .to him and you shall not 9

your commitment, is the same mysterious idols have any value; just as you know from , ְק י מ ְך) husband and wife word Onkelos uses for “covenant” and “oath”), evoking experience that the gods of nearby nations are worth- -she less, so are the gods of distant nations equally worth , ִהיא ֲח ֶבְר ְתּ ך ְו ֵא ֶשׁת ְבִּר ֶית ך :(the verse in Malachi (2:14 is your companion and the wife of your commitment less (Rashi). (Marpei Lashon; Me’at Tzori). 18. The phrase from one end of the earth to the other ֵחיק Nesinah LaGer suggests that Onkelos identiﬁes can also be understood as a reference to the celestial statute, which he typically ,חק as related to the root bodies, which move in the sky from one end of the world . ְק ים translates as to the other (Rashi; see Malbim). The verse warns that more literally, to ֵא ֶשׁת ֵח ֶיק ך Rashi interprets the term someone who encourages worshiping the celestial bod- mean a wife to whom you are closely attached, both ies is no different than someone who encourages wor- physically and emotionally. shiping man-made idols. 15. The Torah describes it this way since typically, such ֹת ֶאבה a conversation would take place in secret (Rashi). 19. Onkelos interprets the word from the root -which denotes accede, in the sense of being con ,אבה 16. This ﬁnal clause is not part of the inciter’s speech; vinced by the inciter’s arguments. This accords with rather, the Torah is conveying the disgrace of worship- Sanhedrin 61b, which states that it is forbidden to ing these idols: Even idolatrous nations do not aban- merely consent to the inciter, even without actually don their ancestors’ deity to embrace a different god; worshiping the idol. as based on the root ֹת ֶאבה yet this person is trying to encourage you to abandon Rashi, however, interprets which denotes desire, in the sense of loving the ,תאב Hashem and embrace an idol unfamiliar to you and your ancestors! (Rashi, Sefer HaZikaron). person. As Rashi explains, although the Torah com- 17. Obviously, it is equally forbidden to worship the idol mands us to love every Jew (Vayikra 19:18), our verse of a nearby nation and that of a faraway nation. The teaches that one may not love one who tries to incite Torah mentions both to dispel the notion that exotic, to sin.

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 157 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 13 / 10-11 ִת ְשׁm מע ֵאליו ְו ֽלֹא־ת ֤חוֹס W ע ְינך֙ ע֔ליו ְו ֽלֹא־ת ְ ח ֥ ֹמל ְו ֽלֹ ְא־תכ סּה ְתק ֵבּ ִלמ ֵנּהּ ְול ְאתחוּס ֵעינ ְך ֲע ֽל ִוֹה ְיול ְאתר ֵ ח ְםול ְאתכ ֵ סּי ע ליו: י כּJי הרֹג֙ תּ@הְ ר ֶ ֔גנּוּ י ְד ֛ך תּ Iְה ֶי ֥ה־בּוֹ בI ראשׁוֹנה ל ֲ@ה ִמ ֑יתוֹ ְויLד ֲע ֽל ִוֹהי: י ֲאֵר ִימ ְקט ִ לתּ ְק ְט ִל ֵנּ ְהּיד ְך ְתּ ֵה ֵיב ְהּבּק ְ ד ֵמית ְאל ִמ ְק ְט ֵל ִהּוידא כּל־ה עם בּא ֲ@חרֹ נה: יא ְוּסק ְ ל ֥תּוֹ ב ֲאב= נים וx מת Z כּי ִב ֵ ֗קּשׁ ְלהI דּ ֲיחך֙ ְדכלע מּ ְאבּב ְ תֵר יתא: יא ְו ִתְר ְגּ ִמ ֵנּ ְהּבּא ְ בנ יּ ִאוימוּת ֲאֵר ְיבע ְאלא ְ ט עיוּת ְך ֵמע ל ֙ ֣יהוה ֱאלֹ ֶ֔ה יך ה I מּוֹצ ֲיא֛ך ֵמאֶ%רץ ִמ ְצר mִים ִמ בּית ֲעבI דים: ִמדּח ְל תּא דיי ֱאלה ְך ִדּי א ְ פּק ְך ֵמאְ רע ְאד ִמ ְצר ִ@י ִםמ ֵבּית ע ְבדוּתא: רש"י ְולֹא ִת ְשׁ מע ֵא ליו. ְבּ ִה ְתחְ ננוֹ על נ ְ פשׁוֹ ִל ְמחוֹל לוֹ. ְל ִפי ֶשׁ ֶנּ ֱאמ ר ָחוֹבה ֵא ְינ ָך ר שּׁאי ִל ְשׁתּוֹק (שם): (י) ִכּי הרֹג תּה ְר ֶגנּוּ. ִאם ָיָצא ָ”עזֹב תּ ֲ עזֹב ִעמּוֹ“ (שמות כג, ה), ָל ֶזה לֹא ת ֲ עזוֹב (שם): ְולֹא ֵמ ֵבּית ִדּין ז כּאי ה ֲ ח ִז ֵירהוּ ְל ָחוֹבה, ָיָצא ֵמ ֵבּית ִדּין חָ יּיב אל תּ ֲ ח ִז ֵירהוּ תחוֹס ֵע ְינך ע ליו. ְל ִפי ֶשׁ ֶנּ ֱא מר ”לֹא ת ֲ עמֹד ע ל דּ ם ֵר ֶע ָך“ ִל ְזכוּת (שם; סנהדרין לג:): י ְדך ִתּ ְה ֶיה בּוֹ ב ִר אשׁוֹנה. ִמְצָוה (ויקרא יט, טז), ע ל ֶזה ”לֹא ָתחוֹס“ (שם): ְולֹא ת ְחמֹל. לֹא ְבּי ד ה ִ נּ ָיסּת ל ֲ ה ִמיתוֹ. לֹא ֵמת ְבָּידוֹ, ָימוּת ְבּי ד ֲא ֵח ִרים, ֶשׁ ֶנּ ֱאמ ר ת ֲ הפֹ ְך ִבּ ְזכוּתוֹ (שם): ְולֹא ְתכ ֶסּה ע ליו. ִאם א ָ תּה ֵיוֹד ע לוֹ ְויד כּל ה עם וגו‘ (ספרי שם):

CHUMASH TRANSLATION ONKELOS ELUCIDATED [and you shall n ot ACCEPT his words FROM him;[20 — ְת ק ֵבּל ִמ ֵנּהּ listen to him; your eye shall not ְ ,your eye shall not take pity on him — ְו ָלא ְת חוּס ֵע ָינך ֲע ֽל ִוֹהי take pity on him, and you shall not ,and you shall not be compassionate toward him — ְו ָלא ְתר ֵחם be compassionate and you shall [and you shall not cover up for him.[21 — ְו ָלא ְת כ ֵסּי ֲע ֽל ִוֹהי not cover up for him. 10 For you ;Rather, you shall surely kill him — ֲא ֵרי ִמ ְק טל ִתּ ְק ְט ִל ֵנּהּ .shall surely kill him; your hand 10 ְ your hand shall be — ְי ָדך ְתּ ֵהי ֵבהּ ְבּ ק ְד ֵמ ָיתא ְל ִמ ְק ְט ֵלהּ shall be the ﬁrst against him to ִו ָידא ְד ָכל ע ָמּא ,put him to death, and the hand of the ﬁrst against him to put him to death [and the hand of the entire people afterward.[22 — ְבּ ב ְת ֵר ָיתא the entire people afterward. 11 Yo u You shall pelt him with stones and — ְו ִת ְר ְגּ ִמ ֵנּהּ ְבּ א ְב נָיּא ִוימוּת .shall pelt him with stones and he 11 ְ for he sought to make — ֲא ֵרי ְב ָעא ְל א ְט ָע ָיוּתך ;shall die; for he sought to make he shall die ְ ,from THE FEAR OF Hashem — ִמ דּ ח ְל ָתּא ד ָיי ֱא ָל ָהך [you stray from near Hashem, your you stray[23 ְ Who took — ִדּי א ְפּ ָקך ֵמ א ְר ָעא ְד ִמ ְצר ִ:ים ִמ ֵבּית ע ְב ָדוּתא ,God, Who took you out of the land your God of Egypt, from the house of slaves. you out of the land of Egypt, from the house of SLAVERY.

-in the sense of do not lis- not be compassionate toward him by trying to ﬁnd ar לֹא ִת ְשׁ מע Rashi explains .20 ten, meaning: Do not listen when he pleads for his life; guments to acquit him; and you shall not cover up for rather, he must be put to death. him by concealing his guilt: if you know something that Ramban, however, understands that this clause could lead to his conviction, you must testify about it in of the verse, similar to the previous one, refers to ac- court, and may not keep silent (Rashi). cepting the words of the inciter; that is, not only shall 22. When an inciter is put to death, the one whom he to his suggestion, you tried to convince is ﬁrst to carry out the sentence. If he [ ֹת ֶאבה] you not inwardly consent his suggestion by is unable to complete the execution, other people join in [ ִת ְשׁ מע] shall also not overtly accept saying, “I will do so.” (Rashi, as explained by Mesiach Ilmim). This is differ- Ramban cites Onkelos in support of his opinion, ent from the standard procedure for execution, where claiming that Onkelos’ rendering of the clause as do it is the witnesses, not the victim, who carry out the not accept implies a prohibition to accept the inciter’s sentence (see 17:7 below). words. Mizrachi argues, though, that Onkelos’ term 23. A person who tries to convince another to worship accept, can be understood in accordance with ,קבל idolatry is put to death even if the subject did not act Rashi’s interpretation of the verse as well, in the sense on it (Rambam, Hil. Avodah Zarah 5:1); he is pun- of do not accept his pleas for mercy. ished because he sought to make another person stray, 21. Your eye shall not take pity on him by trying to save and so that he will not attempt to incite anyone else him from being put to death for his crime; you shall (Sforno).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 158 / דברים — פרשת ראה יג / יב־טו

יב ְו֨כ ִל־י ְשׂר ֵ ֔אל ִי ְשׁ ְמ ֖עוּ ְויIר ֑אוּן ְו ֽלֹ Zא־יוֹספוּ ל ֲ@ע ֗שׂוֹת כּ דּF בר הרע יב ְוכ ִלי ְשׂר ֵא ִלי ְשׁ ְמעוּן ְו ִי ְד ֲחלוּן ְו לא ְיוֹספוּן ְל ֶמ ְעבּ ְ דכּ ִפ ְתגּמ ִאבישׁא ה זּה ְבּ ִקְרבּ;ך: ס יג I כּ ִי־ת ְשׁ ֞מע ְבּא חOת עֶ ֗ריך ֲא ֶשׁר֩ ֨יהוה ה ֵד ֵיןבּינ ְך ֲ:אֵר ִית ְשׁמ עבּ ֲ חד ִאמ ִקְּר ו ְיך ִדּ ְייי ֱאלֹ ֶ֜היך ֹנ תן ְל ֛ך לשׁ ֶ%בת שׁם ֵל ֽאמֹר: יד י ְצ ֞אוּ ֲאנJ שׁים ְבּW נ ְי־ב ִל ֨יּע ל ֙ ֱאלה ְך י ֵהבל ְך ְל ִמתּ בתּ מּ ְןל ֵמ ימר: יד ְנפ ֻקוּגּ ְבִר ְיןבּ ֵני ִר ְשׁעא ִמ ִקְּר ֶ֔בּך ו יּ" דּיחוּ ֶא ֽת־יֹ ְשׁ בי ִע ירם ֵל ֑ ֹאמר נ Wְל֗כה ְונ@ע ְ ב דה ֱאלֹ< הים ִמ ֵבּינ ְך ְוא ְ טעIיּוּיתי ְת ֵביקְ ר ְתּהוֹן ְל ֵמימ ְרנה ְך ְו ִנ ְפל ח ְלט ֲעות

ֲא ֵח= רים ֲאשׁ%ר ֽלֹ ְא־יד ְ ע; תּם: טו ְודר ְ שׁתּ ְוחקְ רתּ ְושׁא ְ לתּ ֵהיטxב ע ְממיּא ִדּיל ְאיד ְ עתּוּן: טו ְו ִת ְתבּ ְ עו ִת ְבדּוֹק ְו ִת ְשׁא ליאוּת ְו ִהנּsה ֱא ֶמת֙ נ ֣כוֹן ה דּ ֔בר נ ֶ;ע ְשׂתה ה ֽ תּ ֵוֹעבFה ה ֖ זֹּאת ְבּ ִקְרבּ;ך: ְוה ֻאק ְשׁט ֵאכּיו ִןפּ ְתגמ ִאא ְת ֲע ִב ידת ֶתּוֹע ְבתּאהד ֵאבּינ ְך: רש"י (יג) ל ֶשׁ ֶבת שׁם. ְפּ ָרט ִל ָירוּשׁלִ ים, ֶשׁלֹּא ִנ ְתָּנה ְל ִד ָירה (שם ֶשִׁיּ ְהיוּ מ ִ דּ ֶיח ָיה ִמ ָתּוֹכהּ (סנהדרין קיא:): (טו) ְודר ְשׁתּ ְוחק ְרתּ צב): ִכּי ִת ְשׁ מע. ֵלאמֹר. ְאוֹמ ִרים ֵכּן: י ְצאוּ וגו‘: (יד) ְבּ ֵני ְושׁא ְלתּ ֵה ֵיטב. ִמ ָכּאן ָל ְמדוּ ֶשׁב ע ֲח ִקירוֹת ֵמ ִריּבּוי ה ִ מּ ְק ָרא. ְב ִליּ על. ְבּ ִלי עוֹל, ֶשׁ ָפּ ְרקוּ עוּלּוֹ ֶשׁל ָמקוֹם (שם צג): ֲאנ ִשׁים. ָכּאן ֵישׁ ָשׁלֹשׁ: ְדּ ִר ָישׁה ו ֲ ח ִק ָירה ְו ֵ“ה ֵיטב“. ְ”ו ָשׁא ְ ל ָתּ” ֵאינוֹ ִמן ה ִ מְּנָין, ְולֹא ָנ ִשׁים (שם): יֹ ְשׁ ֵבי ִע ירם. ְולֹא ְיוֹשׁ ֵבי ִעיר א ֶ ח ֶרת (שם). ִוּמ ֶמּנּוּ ָל ְמדוּ ְבּ ִדיקוֹת. ְוּב ָמקוֹם א ֵ חר הוּא ֵאוֹמר ְ”ו ָד ְרשׁוּ ה שֹּׁ ְפ ִטים ִמ ָכּאן ָא ְמרוּ: ֵאין נ ֲ ע ֵשׂית ִעיר ה ִ נּדּ חת עד ֶשׁיּ ִ דּ ָיחוּה ֲאָנ ִשׁים, ְוע ד ֵה ֵיטב“ (להלן יט, יח), ְוּב ָמקוֹם א ֵ חר הוּא ֵאוֹמר ְ”ו ָדר ְ שׁ ָתּ ֵה ֵיטב“

CHUMASH TRANSLATION ONKELOS ELUCIDATED And all of Israel shall hear — ְו ָכל ִי ְשׂ ָר ֵאל ִי ְשׁ ְמעוּן ְו ִי ְד ֲחלוּן .And all Israel shall hear and 12 12 ְ — ְו ָלא ְיוֹספוּן ְל ֶמ ְע בּד ְכּ ִפ ְת ָגּ ָמא ִב ָישׁא ָה ֵדין ֵבּ ָינך ,fear, and they shall not again do and fear such an evil thing in your midst. and they shall not again do such an evil thing in your midst. ְ in one — בּ ֲח ָדא ִמ ִקּ ְר ָויך If you hear a report — ֲא ֵרי ִת ְשׁ מע .If you hear, in one [of] your 13 13 ְ ְ ,that Hashem — ִדּי ְי ָי ֱא ָל ָהך ָי ֵהב ָלך ְל ִמ תּב תּ ָמּן cities that Hashem, your God, of your cities ,saying — ְל ֵמ ָימר ,gives you to dwell there, saying, your God, gives you to dwell there ְ 14 Men who are people of“ — ְנפ6קוּ ֻגּ ְב ִרין ְבּ ֵני ִר ְשׁ ָעא ִמ ֵבּ ָינך .Men [who are] people of law- 14“ ְו א ְט= עיּוּ ,lessness have emerged from your WICKEDNESS[24] have emerged from your midst and they have caused the inhabitants — ָית ָי ְת ֵבי ק ְר ְתּהוֹן ְל ֵמ ָימר midst, and they have caused the ְ ְנ ָהך ְו ִנ ְפ לח ְל ָט ֲע ָות ע ְמ מ ָיּא ִדּי ,inhabitants of their city to go of their city to go astray, saying Let us go and worship the FALSE GODS OF THE‘ — ָלא ְי ד ְעתּוּן -astray, saying, ‘Let us go and wor ship the gods of others, that you NATIONS, gods that you have not known’ ”— -you shall seek out, and in — ְו ִת ְת בּע ְו ִת ְבדּוֹק ְו ִת ְשׁ אל ָיאוּת .have not known’ ” — 15 you shall 15 — ְו ָהא ֻק ְשׁ ָטא ֵכּ ָיון ִפּ ְת ָג ָמא ,seek out, and investigate, and investigate, and inquire well quire well, and indeed it is true, and indeed it is true, the word (i.e., the report) is correct, ְ -this abomination was commit — ִא ְת ֲע ִב ידת ֶתּוֹע ְב ָתּא ָה ָדא ֵבּ ָינך -the word is correct, this abomina tion was committed in your midst. ted in your midst.[25]

, ְבּ ֵני ִר ְשׁ עא — without Onkelos provides the intent of the word , ְבּ ִלי עוֹל is a contraction of the words ְב ִליּ על .24 a yoke, referring to people who have cast off the yoke of wicked people — rather than its literal translation. Hashem’s laws (see Rashi, from Sifrei). Alternatively, 25. I.e., the people of the city were successfully con- shall not as- vinced to worship idols. If inciters try to convince , בּל י על is a contraction of the words ְב ִליּ על cend, or shall not see success, which is the fate of the the residents of their city to worship idolatry but the see too R’ Hirsch). people do not listen, the inciters are put to death but ;בל wicked (Radak, Shorashim

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 159 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 13 / 16-17

טז ה כּTה ת ֶ֗ כּה ֶא ֽת־יֹ ְשׁב?י ה< עיר ה= הוא ְל ִפי־חֶרב ה ֲ@חֵ ֨רם ֹאתהּ טז ִמ ְמח ִאת ְמ ֵחייתי ְת ֵביקְ רתּאה ִ היא ְל ִפ ְתגם ְדּחֶרבג מּ רית הּ

ְו ֶא ת־כּ ֲל־א ֶשׁר־בּהּ ְו ֶא ְת־בּ ֶה ְמתּהּ ְל ִפי־חֶרב: יז ְו ֶא ת־כּ ְל־שׁל֗להּ ְויתכּ ִלדּיב ְ הּוי ְתבּ ִעיר הּ ְל ִפ ְתגם ְדּחֶרב: יז ְויתכּ ֲלעדא הּ ִתּ ְקבֹּ ֘ץ ֶא ֣ל־תּ ְוֹך ְר ֹחב ֒הּ ְושׂר ְ פiתּ ב ֵ ֗אשׁ ֶאת־הJ עיר ְו ֶא ת־כּ ְל־שׁללהּ֙ ִתּ ְכנוֹשׁ ְלגוֹ ְפתאהּ ְו ֵתוֹק ְדבּנוּראיתקְ רתּ ְאויתכּ ֲלעדא הּ כּ ִ֔ליל @ ל ֖יהוה ֱאלֹ] ה יך ְוה ְיתה֙ Tתּל ֔עוֹלם ֥לֹא ִתבּנה ֽעוֹד: ְגּ ִמיר ֳקדם ְיי ֱאלה ְך ְוּת ֵה ֵיתּל ח ִריב ְלעלם ל ִאת ְת ְבּ ֵני עוֹד: רש"י (שם יז, ד). ְו ָל ְמדוּ ֵ”ה ֵיטב“ ֵ”ה ֵיטב“ ִלְג ֵז ָירה ָשָׁוה, ִל ֵיתּן ָה ָאמוּר ֶשׁל ָיכוֹל ל ֲ ה ִמ ָיתם ְבּ ִמ ָיתה ה ְ כּ ָתוּבה ָבּ ֶהם ֲה ִמ ֵיתם בּ ֲ א ֶח ֶרת (ספרי צד; ֶזה ָבּ ֶזה (ספרי שם; סנהדרין מ.): (טז) ה ֵכּה ת ֶכּה. ִאם ֵא ְינ ָך בבא מציעא לא:): (יז) לה‘ ֱאלֹ ֶה ָיך. ִל ְשׁמוֹ ִוּב ְשׁ ִבילוֹ:

CHUMASH TRANSLATION ONKELOS ELUCIDATED ָית ָי ְת ֵבי ק ְר ָתּא ה ִהיא You shall surely strike — ִמ ְמ ָחא ִת ְמ ֵחי .You shall certainly strike the 16 16 BY THE — ְל ִפ ְת ָגם ְדּח 6ֶרב inhabitants of that city with the — the inhabitants of that city destroy it and — ג מּר ָי תהּ ְו ָית ָכּל ִדּי בהּ [blade of the sword; destroy it WORD of the sword;[26 ,and even its animals — ְו ָית ְבּ ִע ירהּ ,and everything that is in it, and everything that is in it ;BY THE WORD of the sword — ְל ִפ ְת ָגם ְדּח 6ֶרב its animals, with the blade of you shall gather all of its — ְו ָית ָכּל ֲע ָד אהּ ִתּ ְכנוֹשׁ ְלגוֹ ְפ ָת אהּ .the sword; 17 you shall gather all 17 ְו ֵתוֹקד ְבּ ָנוּרא [its booty to the midst of its open booty to the midst of its WIDE-OPEN AREA[27 and you shall entirely burn in fire — ָית ק ְר ָתּא ְו ָית ָכּל ֲע ָד אהּ ְגּ ִמיר square, and you shall entirely ְ ,BEFORE Hashem — ֳק ָדם ְי ָי ֱא ָל ָהך burn in fire the city and all its the city and all its booty and it shall be heaped as — ְוּת ֵהי ֵתּל ָח ִריב ְל ָע לם [booty to Hashem, your God, and your God,[28 it shall — ָלא ִת ְת ְבּ ֵני עוֹד [it shall be an eternal mound, a mound that is RUINED FOREVER,[29 it shall not be built again. not be built again. the rest of the city is not punished (see Rambam, Hil. denotes the designated main square of the city, which Avodah Zarah 4:5). functions as the gathering spot for the townspeople. which simply indicates , ְפ ת אהּ is “mouth,” and the appar- Instead, he uses the term ִפּי The literal meaning of .26 .(is “with the blade an open area (see Tosafos U’Miluim; Me’at Tzori ְל ִפי חֶרב ent meaning of the expression of the sword” (see Shoftim 3:16; Rashi, Sanhedrin 52b 28. Although the verse states that the city is to be to Hashem, Onkelos renders it before , לה‘ Metzudos, Tehillim burned ;פה Radak, Shorashim ;ד“ה לפי חרב 149:6). Onkelos, however, consistently translates the Hashem, perhaps to avoid the misconception that see Bereishis 34:26; Shemos 17:13; Hashem benefits in some way from our actions. Rashi) ְל ִפ ְת גם ְדּ חֶרב term as Bamidbar 21:24; below, 20:13), which may mean “by explains that the literal to Hashem means that the the matter of the sword” (Or HaChamah) but which burning is to be done for Hashem’s sake, i.e., dedicated many commentators understand to mean “by the word to Hashem (and not for personal revenge or other mo- of the sword.” Beis Aharon (to Bereishis 12:3) explains tives; see Be’er Mayim Chaim). that this phrase is used when the killing is meant to Alternatively, Onkelos may allude to another teach- make a statement of revenge against evildoers, as in ing of the Sages by using the words before Hashem, a our verse (see further, note 26 to Bereishis 34:26). phrase used often in connection with the offerings: The , כּ ִליל Sages (Sanhedrin 111b; Sifrei) note that the word ,ְרחוֹב In Bereishis 19:2, Onkelos translates the term .27 -the Aramaic equivalent. Here, entirely [burned], indicates that this burning is simi ,ְר חוֹבא open square, as which simply means “wide lar to that of the korban olah, which is burned in its , ְפ ת אהּ though, Onkelos uses area.” This choice of word alludes to the teaching of the entirety. The Sages teach that if we destroy a city of Sages (Sanhedrin 111b) that if the town contains no idolaters as ordered, Hashem considers it as though we main square, an open area must be created in which offered a korban olah (Shaarei Aharon). to collect the town’s possessions and set them alight. 29. There is an opinion in the Mishnah (Sanhedrin which 10:6) that maintains that while the area where the ,ְר חוֹבא Onkelos therefore does not use the word

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 160 / דברים — פרשת ראה יג / יח — יד / א יח ְו ֽלֹ ִא־י ְדבּpק ְבּי ְד ֛ך ְמ ֖אוּמה ִמן־ה חxֶרם ְל ֩מע ן֩ י ֨שׁוּב ֜יהוה יח ְול ִאי ְדבּ ִ קבּיד ְך ִמדּ@ע ִ םמ ֶןחְרמ ְאבּ ִד ִילדּיתוּב ְיי מ Wֲח֣רוֹן א ֗ פּוֹ ְונ ת ְן־ל֤ך ר ֲ@ח ִמים֙ ְורIח ְ מ֣ך ְו ִהְר ֶ֔בּך כּ ֲ@אשׁ%ר ִנ ְשׁבּmע ִמ ְתּקוֹף ר ְג ֵזהּ * ְוי Iֶתּןל ְך ר ֲ ח ִמ ִיןויר ֵ חם ֲעל ְך ְוי ְ ס ֵגּינ ְך ְכּ מא ִדיקִ יּים ל ֲ@אבֹ; תיך: יט כּZי ִת ְשׁ ֗מע ְבּקוֹל ֙ ֣יהוה ֱאלֹ ֶ֔היך ִל ְשׁמֹר֙ ֶא ת־כּל־ ל ֲ אבהת ְך: יט ֲאֵרי ְתק ֵבּ ְלל ֵמ ְימרא דּיי ֱאלה ְך ְל ִמטּ ריתכּל ִמ ְצוֹ ֔תיו ֲאשׁdר א ֹנכ<י ְמצְ וּ֖ך ה֑ יּוֹם ל ֲ@עשׂוֹת֙ ה יּ֔שׁר ְבּ ֵעX יני ֥יהוה ִפּ ֽקּוֹד ִוֹה ִידּ ֲיאנא ְמפ ֵ קּד > יוֹמא > ְל ֶמ ְעבּ ד ְדּכשׁ ֳרקדם ְיי ל ְך ֵדין ֱאלֹ; היך: ס רביעי [יד] א בּZ נים א ֶ ֔ תּם @ ל ֖יהוה ֱא ֽלֹ ֵה ] יכם ֣לֹא ִת ְת ֽ ֹגּ ְד ֗דוּ ֱאלה ְך: יד א ְבּ ִנ יןאתּוּן ֳקדם ְיי ֱאל ֲהכוֹן ל ִאת ְתה ְ ממוּן

*נ"א: ְו ֵייה ב רש"י (יח) ְלמען ישׁוּב ה‘ [. ָמוּסב על ”ה ֵ כּה ת ֶ כּה“ (פסוק ְו ֶשׂ ֶרט ִבּ ְבשׂ ְ ר ֶכם ע ל ֵמת ְכּ ֶד ֶר ְך ֶשׁ ָה ֱא ִמוֹרִיּים ִעוֹשׂין, ְל ִפי טז):] ֵמ ֲחרוֹן אפּוֹ. ֶשׁ ָכּל ְזמ ן ֶשׁ ֲע בוֹדת ָכּוֹכ ִבים ָב ָעוֹלם ֲחרוֹן ֶשׁא ֶ תּם ָבָּניו ֶשׁל ָמקוֹם, ְוא ֶ תּם ְר ִאוּיין ִל ְהיוֹת ָנ ִאים ְולֹא ְג ִדוּדים א ף ָבּ ָעוֹלם (ספרי צו): (א) לֹא ִת ְת ֹגּ ְדדוּ. לֹא ִת ְתּנוּ ְגִד ָידה ְוּמ ָקוֹר ִחים:

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ No part of the banned — ְו ָלא ִי ְד בּק ִבּ ָידך ִמדּ :עם ִמן ֶח ְר ָמא .No part of the banned property 18 18 ְבּ ִדיל ִדּיתוּב ְי ָי [may adhere to your hand; so that property may adhere to your hand;[30 all this shall be done so that Hashem will turn — ִמ ְתּקוֹף ָר ְג ֵזהּ Hashem will turn back from His ְ and He — ְו ִי ֶתּן ָלך ר ֲח ִמין [burning wrath; and He will give back from His INTENSE wrath;[31 ְ ְ and He will be — ִו יר ֵחם ֲע ָלך ְו י ְס ֵגּ ָינך [you mercy and be merciful to you will give you mercy,[32 ְ — ְכּ ָמא ִדי ק ִיּים ל ֲא ָב ָה ָתך ,and multiply you, as He swore to merciful to you and multiply you your forefathers, 19 when you listen as He swore to your forefathers, ְ when you HEED THE WORD — ֲא ֵרי ְת ק ֵבּל ְל ֵמ ְימ ָרא דּ ָיי ֱא ָל ָהך .to the voice of Hashem, your God, 19 -to ob — ְל ִמ טּר ָית ָכּל ִפּ ֽקּוֹד ִוֹהי ,to observe all His commandments of Hashem, your God ְ — ִדּי ֲא ָנא ְמ פ ֵקּד ָלך ָיוֹמא ֵדין that I command you today, to do serve all His commandments ְ ְל ֶמ ְע בּד ְדּ ָכ שׁר ֳק ָדם ְי ָי ֱא ָל ָהך ,what is just in the eyes of Hashem, that I command to you today your God. — to do what is PROPER BEFORE HASHEM, your God. 14. 14. You are as children BEFORE — ְבּ ִנין אתּוּן ֳק ָדם ְי ָי ֱא ָל ֲהכוֹן .You are children to Hashem, your 1 1 therefore, you — ָלא ִת ְת ה ְממוּן — God — you shall not cut yourselves Hashem, your God city formerly stood may not be rebuilt with houses, it 31. For as long as there is idolatry in the world, there is may be repurposed as gardens or orchards. By adding Divine anger in the world (Rashi). — ruined, Onkelos indicates that he sides 32. Carrying out the punishment of such a city , חִריב the word with the differing opinion in the Mishnah, which main- executing the inhabitants of a city and destroying tains that the location must remain completely barren everything in it — can erode a person’s natural feel- (Nefesh HaGer; see further, R’ Y. F. Perla, Commentary ings of mercy and make him heartless and cruel. to Sefer HaMitzvos of R’ Saadiah Gaon, Lo Saaseh 270). The Torah thus assures the executioners that ful- 30. All possessions — including animals — of this city ﬁlling these laws will not have this effect on them; have the status of articles used for idol worship: they Hashem will grant them extra feelings of compassion are banned, forbidden for beneﬁt (see too 7:26 above; to prevent them from becoming hard-hearted (Or Makkos 22a). HaChaim).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 161 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 14 / 2-4

ְו ֽלֹא־ת שׂימוּ קְרחה בּין W ע ֵיניכם לW מת: ב כּZי עuם קדוֹשׁ֙ א ֔ תּה ְול ְאת שׁוּוֹן ְמר ֵטבּ ֵיןע ֵיניכוֹן על ִמית: ב ֲאֵריע םק ִ דּישׁא ְ תּ @ ל ֖יהוה ֱאלֹ] ה יך ְוּב֞ך בּO חר ֗יהוה ל Iְה ֥יוֹת לוֹ֙ ְלעOם ְס ֻג֔לּה ִמ ֹכּל ֙ ֳקדם ְיי ֱאלה ְך וּב ְך ִא ְת ְר ִעי ְיי ְל ֶמ ֱהֵו ֵיל ְהּלע ם ח ִבּיב ִמ ֹכּל

הע ִ֔ מּים ֲא שׁר ע ְל־פּנ י ה ֲאד מה: ס ג ֥לֹא ֹת m אכל כּ ֽל־תּ ֵוֹע בה: ע ְ ממ יּ ִאדּיע לא ֵ פּיאְ ר עא: ג ל ֵאתיכוֹל כּל ִדּ ְמרחק:

ד ֥זֹאת ה ְ בּ ֵהמה ֲאשׁ2ר ֹתּ x אכלוּ ֕שׁוֹר שׂ ה ְכשׂ= בים ְושׂ ה ִעI זּים: ד דּ ְאב ִעיר ִאדּ ֵית ְיכלוּן ִתּוֹר ִיןא ְמִּרין ִדּ ְר ֵח ִלין ְוג ְ די ְןדּ ִע ִזּין: רש"י ֵבּין ֵע ֵינ ֶיכם. ֵאֶצל ה פּ ד חת. ְוּב ָמקוֹם א ֵ חר הוּא ֵאוֹמר ”לֹא ֶשׁ ִתּע ְ ב ִתּי ְל ָך, ְכּגוֹן ָצ רם ֶאוֹזן ְבּכוֹר ְכּ ֵדי ְל ֲשׁוֹחטוֹ בּ ְ מּ ִד ָינה, ֲה ֵרי ִי ְק ְרחוּ ָק ְר ָחה ְבּרֹ ָאשׁם“ (ויקרא כא, ה), ל ֲ עשׂוֹת ָכּל ָהרֹאשׁ ְכּ ֵבין ָדּ ָבר ֶשׁ ִתּע ְ ב ִתּי ָל ְך, ָ”כּל מוּם לֹא ִי ְהֶיה בּוֹ“ (ויקרא כב, כא), ָוּבא ָה ֵעינִ ים (ספרי שם): (ב) ִכּי עם קדוֹשׁ א תּה. ְקדוּשׁ ת עְ צ ְמ ָך ְו ִל ֵמּד ָכּאן ֶשׁלֹּא ִי ְשׁ חט ְויֹ אכל על אוֹתוֹ המּוּם (ספרי צט). ִבּ ֵשּׁל ָבּ ָשׂר ֵמ ֲא ֶבוֹת ָיך, ְועוֹד ְוּבך בּ חר ה‘ (שם צז): (ג) כּל ֵתּוֹע בה. ָכּל ְבּ ָח ָלב ֲה ֵרי ָדּ ָבר ֶשׁ ִתּע ְ ב ִתּי ָל ְך, ִה ְז ִהיר ָכּאן על ֲא ִכ ָילתוֹ (חולין קיד:):

CHUMASH TRANSLATION ONKELOS ELUCIDATED and you — ְו ָלא ְת שׁוּוֹן ְמ ָרט ֵבּין ֵע ֵיניכוֹן [and you shall not make a bald shall not cut yourselves[1 spot between your eyes for a shall not make a bald spot above the area between your eyes[2] [out of anguish OVER a dead person.[3 — על ִמית dead person. 2 For you are a ְ ֳק ָדם ְי ָי ֱא ָל ָהך For you are a holy people — ֲא ֵרי עם ק ִדּישׁ א ְתּ .holy people to Hashem, your 2 ְ and Hashem — ָוּבך ִא ְת ְר ִעי ְי ָי ,God; and you did Hashem — BEFORE Hashem, your God to be for Him a BELOVED — ְל ֶמ ֱה ֵוי ֵלהּ ְל עם ח ִבּיב choose to be for Him a trea- FAVORED you from all the nations that — ִמ ֹכּל ע ְמ מ ָיּא ִדּי על א ֵפּי א ְר ָעא sured people from all the na- people tions that are on the face of the are on the face of the earth. You shall not eat ANYTHING THAT IS — ָלא ֵתיכוֹל ָכּל ִדּ ְמ ר ָחק .earth. 3 3 You shall not eat any abomi- REPULSIVE.[4] These are the animals that you may — ָדּא ְב ִע ָירא ִדּי ֵת ְיכלוּן .nation. 4 These are the animals 4 [lambs of EWES,[5 — ִא ְמּ ִרין ִדּ ְר ֵח ִלין ,oxen — ִתּוֹרין :that you may eat: oxen, lambs eat [and kids of goats;[6 — ְו ג ְד ָין ְדּ ִע ִזּין ;of sheep, and kids of goats

means to cut oneself. Onkelos overcome by grief that you mutilate your bodies (Ibn ִת ְת ֹגְּדדוּ The Hebrew .1 .(which may be Ezra; see also Ramban , ִת ְת ה ְממוּן translates it with the word .Literally, distanced .4 ,המם blemish (Me’at Tzori), or possibly ,מום related to bewilderment, as our verse refers to the act of wound- According to Rashi, this verse prohibits eating some- ing oneself out of a state of extreme distress over thing that one had prepared to be eaten by violating a the loss of a loved one (see Nesinah LaGer; Lechem prohibition. Do not eat any abomination means do not VeSimlah). eat anything I have made abominable for you to do. For 2. Our verse prohibits making a bald spot between the example, it is forbidden to cook meat with milk (below, eyes, since the prevailing Emorite custom was, when v. 21); one who did so may not eat the cooked meat. mourning, to tear out the hair at the hairline above Ramban explains, however, that this verse is a general the spot between the eyes. Vayikra 21:5 extends this introduction to the various prohibited animals that the prohibition to tearing out hair anywhere on the head Torah will list in this passage (see also Ibn Ezra). (see Rashi). 5. See following note. 3. Since you have the special status of Hashem’s chil- 6. I.e., the young of sheep and goats. A ewe is a female dren, it is inappropriate for you to be wounded and sheep. Aramaic does not have a non-gender speciﬁc cut (Rashi). Alternatively, as Hashem’s children, you term for adult sheep; see further, Me’at Tzori. For dis- should realize that whatever Hashem does to you is cussion of why the Torah says lambs of ewes and kids for your ultimate good, as a father acts toward his of goats rather than simply, “sheep and goats,” see R’ S. children. Understanding this, you should not be so R. Hirsch and Haamek Davar.

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ה אF יּל ְוּצב=י ְוי ְ ח ֑מוּר ְוא ֥ קּוֹ ְו ִד ֖ישֹׁן ְוּת ֥אוֹ וז ֶמר: ו ְו כ ְל־בּ ֵה ֞מה ה אְ יּל ְאוט ְ בי ְאוי ְ חמוּרא ְוי ֲעל ְאוֵרימ ְאו ְתוֹרבּל ְאו ִדיצא: ו ְוכ ְלבּ ִעירא מ ְ פר 2ֶסת פְּ ר֗סה ְושׁuֹסע ת ֶ֨שׁס ע֙ ְשׁTתּי ְפר ֔סוֹת מ ֲ@עLלת ֵגּרה ִדּ ְס ִדיקאפְ ר ְסתא וּמ ְט ְלפ ִאט ְל ִפין תְּ ר ֵתּין פּ ְרסתא מ ְ סּק ִאפ ְשׁרא

רש"י (ד) זֹאת ה ְבּ ֵה מה וגו‘ (ה) א יּל ְוּצ ִבי ְוי ְחמוּר. ָלמ ְ דנוּ אשטנבו‘‘ק: ְוּתאוֹ. ְ”תּוֹר ָבּ ָלא“, תּוֹר ה יּ ע ר [נ“א: שׁוֹר ה ָ בּר ֶשׁה חָ יּה ִבּ ְכל ל ְבּ ֵה ָמה. ְו ָלמ ְ דנוּ ֶשׁ ְבּ ֵה ָמה ְוחָ יּה ְט ֵמ ָאה ְמ ָרוּבּה ִמן (ספרי שם)] ָ”בּ ָאלא“ יּ ער ְבּ ָלשׁוֹן ֲאר ִ מּי: (ו) מ ְפ ֶר ֶסת. ְס ָדוּקה, ה ְ טּ ָהוֹרה, ֶשׁ ְבּ ָכל ָמקוֹם ָפּר ט ֶאת ה ָמּוּעט (ספרי ק; חולין סג:): ְכּת ְ רגּוּמוֹ: פּ ְר סה. פלנט‘‘א: ְושֹׁס עת. ֲח ָלוּקה ִב ְשׁ ֵתּי ִצ ָפּ ְרנִ ים, ְו אקּוֹ. ְמ ְתוּר ָגּם ”י ְ ע ָלא”, ”י ֲ ע ֵלי ָס לע“ (איוב לט, א), הוּא ֶשֵׁיּשׁ ְס ָדוּקה ְו ֵא ָינהּ ֲח ָלוּקה ְבִּצ ָפּ ְרנִ ים ְו ִהיא ְט ֵמ ָאה:

CHUMASH TRANSLATION ONKELOS ELUCIDATED [the hart, deer, and yachmur,[7 — א ְיּ ָלא ְו ט ְב ָיא ְו י ְח ָמוּרא .the hart, deer, and yachmur, 5 5 ְו ְתוֹר ָבּ ָלא [and the REIMA,[9 — ְוֵר ָימא [the YA’ALA[8 — ְו י ֲע ָלא -the akko, dishon, teo, and za [and the DITZA.[11 — ְו ִד ָיצא [mer. 6 And every animal whose — the TORBALA,[10 And every animal whose hoof is — ְו ָכל ְבּ ִע ָירא ִדּ ְס ִד ָיקא פ ְר ְס ָתא .hoof is split and [its] hooves 6 and its hooves are — וּמ ִטּ ְל ָפן ִט ְל ִפין תּ ְר ֵתּין פּ ְר ָס ָתא [are completely divided into split,[12 and that — מ ְסּ ָקא ִפ ְשׁ ָרא [two, that brings up [its] cud DIVIDED into two distinct HOOVES,[13

wild ox, an ,שׁוֹר ה בּר is תּוֹרא בּרא The identity of many of the animals and birds listed Hebrew equivalent of .7 below are not known with certainty. We therefore animal discussed several times in the Mishnah and transliterate their Aramaic names (for the most part) Gemara (e.g., Kilayim 8:6; Chullin 80a). Thus, accord- of our verse. This ְתּאוֹ is the שׁוֹר ה בּר rather than attempt to translate them, just as we ing to Onkelos, the have done with their Hebrew names in the Chumash accords with the opinion of R’ Yose in Tosefta, Kilayim translation. [When the Aramaic is simply a variation of 1:6. The Sages disagree with R’ Yose and maintain are two different animals (see שׁוֹר ה בּר and ְתּאוֹ we will transliterate that the ,( י ְחמוּר — י ְח מוּרא ,.the Hebrew (e.g Onkelos like the Hebrew for simplicity.] To the extent Rash, Kilayim 8:6; Marpei Lashon; Me’at Tzori). that we can, however, we will discuss the identity of the literally means “song” and Onkelos ז ֶמר The word .11 animals and birds in the notes. ,which, similarly , ִד יצא translates it with the word The yachmur may be the fallow deer (see Aruch means joy. Rabbeinu Meyuchas explains that this ,R’ D. Z. Hoffman ;חמר HaShalem; Radak, Shorashim animal gives a loud, melodious call (see Pas’shegen; Vol. II, p. 225). See Shaarei Aharon for alternate Shaarei Aharon). identifications. R’ Saadiah Gaon identifies zamer as the giraffe, although Chullin 80a and Targum to Mishlei 5:19 seem י ֲע ֵלי is the same as the י ֲע לא ’Rashi notes that Onkelos .8 .wild goats of the rock, mentioned in Iyov (39:1); to identify it as a type of wild goat , ס לע thus, the akko is a wild goat from rocky land, presum- means the sole of an animal’s פְּר סה The Hebrew .12 ably an ibex (see too Shaarei Aharon). foot, which, in many animals, refers to the hoof. At first , פְּר סה seems to be a verb form of מ ְפֶר ֶסת The reima is a type of antelope (R’ D. Z. Hoffman glance, the term .9 would mean merely, “possessing a מ ְפֶר ֶסת פְּר סה ibid.; cf. Me’at Tzori). so that sole of the foot.” However, if this were the meaning, the ,forest , בּ אלא ox, and ,תּוֹר is a contraction of ְתּוֹר בּ לא .10 phrase used to describe the nonkosher animals in the referring to a wild ox found in forest areas (see Rashi; would mean “they do , וּפְר סה לֹא ִה ְפִריסוּ ,following verse see also Chullin 80a and Sifrei). not have a sole”; yet all animals have a sole on which Although the standard Aramaic word for “forest” they walk! Rashi therefore points to Onkelos, who ren- is also used בּ אלא see below, 19:5), the word) ְחוּר שׁא is -not as be מ ְפֶר ֶסת split, interpreting , ְס ִד יקא as מ ְפֶר ֶסת ders for “forest,” because there was a well-known forest of , ְפּ רוּסה sole, but as being related to , פְּר סה ing related to that name (see Chullin 80a, with Rabbeinu Gershom; cut or broken; i.e., its hoof is split (Mizrachi; see Radak, see Me’at Tzori). Alternatively, the word ;באלא ,Aruch מ ְפֶר ֶסת Others, however, maintain that .(פרס Shorashim are ר and ל) בּרא is interpreted akin to the word בּ אלא and is a way of saying פְּר סה is indeed the verb form of sometimes exchanged in Aramaic), literally, outside, that it has a “double” sole, i.e., its hoof is split into two referring to the fact that this animal lives in the wil- hooves (Radak ibid.). derness, outside civilized areas (Lechem VeSimlah; Mirkeves HaMishneh, Hil. Maachalos Asuros 1:8). 13. Had the verse said merely that the animal’s hoof we would have thought ,( מ ְפֶר ֶסת פְּר סה) Targum Yonasan renders the verse this way. The must be split

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 163 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 14 / 7 ְ בּ ְ בּ ֵה מה ֹא תהּ ֹתּ W אכלוּ: ז אOך ֶא ֶ֞ת־זה ֤לֹא ֽ ֹת ְאכלוּ֙ ִממּ ֲ@עTלי ה ֵ גּ ֔רה ִבּ ְב ִעיראית ֵ הּתּ ְיכלוּן: ז ְבּר םי ֵתדּיןל ֵאת ְיכלוּן ִממּ ְ סּ ֵק ִיפ ְשׁרא ִוּממּ ְ פִר יסי ה פְּ רסה ה ְ שּׁסוּעה ֶא ֠ת־ה גּ ֠מל ְו ֶאת־האְ ר ֶ֨נ ֶבת ְו ֶאת־ ִוּמ ְסּ ִד ֵיקיפְ רסתא מ ְט ְל ֵפי >יתגּ ְ מל ְאויתאְ ר ְנב ְאוית ִט ְלפיּא ה שּׁ֜פן ִכּי־מ ֲ@עeלה ֵגi רה ֵ֗ה מּה וּפְ רסה֙ ֣לֹא ִה ְפִ ֔ריסוּ ְט ֵמ< אים X הם ל; כם: ט ְפזא ֲאֵרימ ְ סּ ֵק ִיפ ְשׁר ִאאנּוּן וּפְ רס ְ תהוֹן לא * ְס ִדיק ְאמס ֲא ִב ִיןאנּוּן ְלכוֹן:

*נ"א: א ְ ס ִדּיקוּ רש"י בּ ְבּ ֵה מה. מ ְ שׁמ ע מ ה ֶשּׁ ִנּ ְמָצא ב ְ בּ ֵה ָמה ֱאכוֹל (חולין סט.). ִמ ָכּאן ָא ְמרוּ ֶשׁה ְ שּׁ ִליל ִנ ָיתּר ִבּ ְשׁ ִחיט ת ִאמּוֹ (שם עד.): (ז) ה ְשּׁ סוּעה. ִבּ ְרָיה ִהיא ֶשֵׁיּשׁ ָלהּ ְשֵׁני ג ִ בּין ְוּשׁ ֵתּי ֶשׁ ְד ָראוֹת (חולין ס:). ָא ְמרוּ ר ֵבּוֹתינוּ: ָל ָמּה ִנ ְשׁנוּ, בּ ְ בּ ֵה ָמה ִמ ְפֵּני ה ְ שּׁ ָסוּעה ָוּבעוֹפוֹת ִמ ְפֵּני ָה ָר ָאה ֶשׁלֹּא ֶנ ֶא ְמרוּ ְבּ תוֹרת ֹכּ ֲהִנים (שם סג:):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ָי תהּ — among the animals — ִבּ ְב ִע ָירא [among the animals — that brings up its cud,[14 .that type of animal you may eat — ֵתּי ְכלוּן one you may eat. 7 But this ִמ מּ ְסּ ֵקי But this you may not eat — ְבּ רם ָית ֵדּין ָלא ֵת ְיכלוּן .you may not eat from among 7 ִוּמ ְסּ ִד ֵיקי from among those that bring up their cud — ִפ ְשׁ ָרא those that bring up their cud or from among those that have split — פ ְר ָס ָתא מ ְט ְל ֵפי ִט ְל פ ָיּא or from those that have a split ָית גּ ְמ ָלא [hoof: the shesuah, the camel, HOOVES that are DIVIDED INTO two distinct HOOVES:[15 — ְו ָית ט ְפ ָזא [and the arneves,[16 — ְו ָית א ְר ְנ ָבא ,the arneves, and the shafan, — the camel for they are animals — ֲא ֵרי מ ְסּ ֵקי ִפ ְשׁ ָרא ִאנּוּן [for they bring up their cud, and the TAFZA,[17 but their hoof is — וּפ ְר ס ְתהוֹן ָלא ְס ִד ָיקא ,but their hoof is not split that bring up their cud ;they are unclean to you — ְמ ָס ֲא ִבין ִאנּוּן ְלכוֹן — they are unclean to you; not split —

-as that is di ה ְשּׁ סוּעה Onkelos interprets the word .15 .in the previous verse שֹׁ ס עת vided, similar to the word Rashi, however, following Chullin 60b, explains that -refers to a specific animal, the she ה ְשּׁ סוּעה the word suah, and is the first of the list of nonkosher animals listed in this verse. This animal is called by this name since shesuah literally means divided, and this animal has two backs and two spinal columns, making it appear to be divided along the middle. [According to Rashi, this description of two backs refers to a specific © 2020, MPL. Reproduction prohibited. species of animal; Targum Yonasan, however, writes that it refers to an animal from a kosher species with that it is enough for it to be split at the tip. The ad- a birth defect of two backs. These reflect two opinions ְושֹׁ ס עת ֶשׁ סע ְפּרסֹת ditional statement , and its hooves in the Gemara (Niddah 24a; see there, with Rashi and are completely divided, indicates that the hoof must Tosafos).] be divided throughout its entire height, so that each For a discussion as to why Rashi does not follow hoof actually consists of two distinct “hooves,” as in- Onkelos’ simple reading, see Gur Aryeh and Nefesh וּמ ְט ְל פא ִט ְל ִפין dicated by Onkelos’ (see Rashi; Rashi HaGer. For an alternative understanding of Onkelos, to Vayikra 11:3 with Gur Aryeh, and see our note 3 see Chalifos Semalos. there). 16. This is commonly identified as the hare. -is “that which is dis ִפ ְשׁרא The literal meaning of .14 means “a jumper” (Aruch ט ְפ זא solved.” The cud is thus called because the food that 17. The Aramaic term see Targum to Tehillim 68:17). This may be a ;ע‘ טפזא the animal has eaten becomes dissolved and softened through the cud-chewing process (Rashi, Vayikra reference to the hyrax (a skillful jumper), which is how ibid.). the shafan is widely identified.

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ח ְו ֶא ֠@ת־ה ֲח ִ֠זיר I כּי־מ ְ פִ ֨ריס פְּ רFסה הוּא֙ ְו ֣לֹא ֵג ֔רה טמ א ֖הוּא ח ְוי ֲתח ִזיר ֲאאֵר ְיס ִדיקפְּ ר ְס תא הוּא ְולא פשׁר ְמס אב הוּא

ל] כם ִמ ְבּשׂרם֙ ֣לֹא ֹת ֵ֔אכלוּ ְוּב ִנ ְבל תם ֥לֹא ִת גּעוּ: ס ט ֶא ֶת־זה֙ ְלכוֹן ִמ ִבּ ְסְרהוֹן ל ֵאת ְיכלוּן ִוּב ְנ ִב ְל ְתּהוֹן ל ִאת ְקְרבוּן: י ֵתדּין ֽ ֹתּ ְאכ ֔לוּ ִמ ֖ ֹכּל ֲאשׁ2ר בּ מּ ִים ֧ ֹכּל ֲא ֶשׁ ֛ר־לוֹ ְסנ< פּיר ְוק ְ שׂק ֶשׂת ֵתּ ְיכלוּן ִמ ֹכּ ִלדּ ְיבמ יּ ֹאכּ ִלדּ ֵיל ִהּצ ִיצ ְיןוק ְ ל ִפין

ֹתּ W אכלוּ: י ְו ֹ֨כל ֲאשׁ)ר W א ֛ין־לוֹ ְסנ< פּיר ְוק ְ שׂק ֶשׂת ֣לֹא ֹת x אכלוּ ֵתּ ְיכלוּן: י ְו ֹכ ִלדּ ֵיל ֵיתל ִהּצ ִיצ ְיןוק ְ ל ִפיןל ֵאת ְיכלוּן

טמ א ֖הוּא ל; כם: ס יא כּ ִל־צ ֥פּוֹר ְטהֹרה ֹתּ W אכלוּ: ְמס אב הוּא ְלכוֹן: כּ ִלצפּ ְ רדּ ֵכ ֵיתּ ְיכלוּן: רש"י (ח) ְוּב ִנ ְבל תם לֹא ִת גּעוּ. ר ֵבּוֹתינוּ ֵפּ ְירשׁוּ: ְבּ ֶרֶגל, ֶשׁ ָא ָדם חָ יּיב ֲח ָמוּרה ֹכּ ֲהִנים ְמוּז ָה ִרים ְו ֵאין ִי ְשׂ ָר ֵאל ְמוּז ָה ִרים, ְטּוּמא ת ְנ ֵב ָלה ְלט ֵ הר ֶאת עְ צמוֹ ָבּ ֶרֶגל. ָיכוֹל ִי ְהיוּ ְמוּז ָה ִרים ְבּ ָכל ה ָ שָּׁנה, תּ ְ למוּד ק ָ לּה לֹא ָכּל ֶשׁ ֵכּן (תורת כהנים שמיני פרק ד, ח-ט; ראש השנה טז:): לוֹמר ֱ”אמֹר ֶאל ה ֹ כּ ֲהִנים וגו‘ ” (ויקרא כא, א), וּמה ְטּוּמ את ה ֵ מּת (יא) כּל ִצפּוֹר ְטהֹ רה ֹתּ ֵאכלוּ. ְלה ִ תּיר ְמשׁוּלּ חת ֶשׁבּ ְ מּ ָצוֹרע

CHUMASH TRANSLATION ONKELOS ELUCIDATED for — ֲא ֵרי ְס ִדיק פּ ְר ְס ָתא הוּא ְו ָלא ָפ שׁר ,and the pig — ְו ָית ֲח ִז ָירא .and the pig, for it has a split 8 8 ְמ ָס אב הוּא — hoof, but not the cud — it is its hoof is split but it does not CHEW its cud do not eat — ִמ ִבּ ְס ְרהוֹן ָלא ֵת ְיכלוּן ;it is unclean to you — ְלכוֹן unclean to you; do not eat of and do not touch their — ִוּב ְנ ִב ְל ְתּהוֹן ָלא ִת ְק ְרבוּן ,their meat and do not touch of their meat [18] their carcass. carcass. -from ev — ִמ ֹכּל ִדּי ְב מ ָיּא This you may eat — ָית ֵדּין ֵתּ ְיכלוּן .This you may eat from ev- 9 9 ֹכּל ִדּי ֵלהּ ִצ ִיצין ְו ק ְל ִפין :erything that is in the water: erything that is found in the water everything that has fins[19] and scales[20] you may — ֵתּ ְיכלוּן everything that has fins and scales you may eat. 10 And eat. And everything that does not — ְו ֹכל ִדּי ֵלית ֵלהּ ִצ ִיצין ְו ק ְל ִפין .everything that does not have 10 ;you shall not eat — ָלא ֵת ְיכלוּן fins and scales you shall not have fins and scales .it is unclean to you — ְמ ָס אב הוּא ְלכוֹן .eat; it is unclean to you ֵתּ ְיכלוּן ,(Every bird that is clean (i.e., kosher — ָכּל ִצ פּר ְדּ ֵכי .Every bird that 11 11 is clean, you may eat. — you may eat.

18. Touching the carcass of these nonkosher species or hangs from the body [such as fins from the body of see, e.g., Yechezkel) ִציץ of animals renders a person tamei. The verse does not a fish] may be referred to as mean to convey a general prohibition against becom- 8:3). is: a fin and a ְס נ ִפּיר ְו ק ְשׂ ֶק ֶשׂת ing tamei from such a carcass, since only Kohanim are The literal meaning of instructed to avoid tumah of a human corpse. Rather, scale, in the singular. Indeed, the Mishnah (Chullin it is referring to the festivals, when a person must take 59a) says clearly that one fin is enough to render a fish care not to become tamei so that he can enter the Beis kosher (see Tannaic dispute there regarding scales). HaMikdash and bring the offerings required at those Onkelos, however, translates both in the plural. Or times (Rashi). HaTargum suggests that this is because fish generally 19. According to Radak (Yirmiyah 48:9), Onkelos’ have multiple fins and scales. peel” (like“ ,קלף is from the root ְו ק ְל ִפין means “wings” (as per Yirmiyah ibid.). 20. The Aramaic ִצ ִיצין term of fruit). Ramban derives , ְק ִל פּה ,Fins are referred to as such because the fish uses the removable peel them to glide through the water, as a bird uses its from Onkelos’ usage of this term that only scales that wings to fly (see Chullin 59a). According to Rashi can be peeled and removed from the skin render a fish (Chullin loc. cit.), however, anything that protrudes kosher. See Rama, Yoreh Deah 83:1.

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יב ְו ֶ֕זה ֲאשׁ%ר לֹ ֽ ֹא־ת ְאכ ֖לוּ ֵמה]ם ה נּ ֶ%שׁר ְוה פֶּרס ְוהע ְז ִניּה: יב ְו ֵד ִיןדּיל ֵאת ְיכלוּן ִמ ְנּהוֹן ִנ ְשׁרא ְוע ְרוע ְזיא:

יג ְוהראה֙ ְו ֶאת־הiא֔ יּה ְוה דּ יּה ְל ִמ ינהּ: יד ְוא ת כּ ֹל־ערXב יג וּבת כּ ְנפ ְאוטר ִפית ְאוד ְיתא ִל ְז נהּ: יד ְויתכּ ֹלעְרבא

ְל ִמ ֽינוֹ: טו ְו ֵאת֙ בּOת ה יּ ֲ@ע֔נה ְו ֶאת־ה תּ ְ חמס ְו ֶאת־ה שּׁח ף ִל ְז ֵנהּ: טו ְוית בּתנ ֲע ִמית ְאו ִציצ ְאו ִצפּר שׁ ְ חפּא רש"י (ספרי קג; קדושין נז.): (יב) ְו ֶזה ֲא ֶשׁר לֹא ֹת ְאכלוּ ֵמ ֶהם. ְבּ ֵיוֹתר. ְו ָל ָמּה ִה ְז ִה ְיר ָך ְבּ ָכל ְשׁ ֶמוֹת ָיה, ֶשׁלֹּא ִל ֵיתּן ִפּ ְתחוֹן ֶפּה ְלב ע ל ֶל ֱאסוֹר ֶאת ה ְ שּׁ ָחוּטה (שם ושם): (יג) ְוהר אה ְו ֶאת הא יּה וגו‘. ִדּין ל ֲ חלוֹק, ֶשׁלֹּא ְי ֵהא ָה ְאוֹס ָרהּ ֵקוֹרא ָאוֹתהּ ָר ָאה, ְוה ָ בּא ְלה ִ תּיר ִהיא ָר ָאה, ִהיא אָ יּה, ִהיא דָּ יּה. ְו ָל ָמּה ִנ ְק ָרא ְשׁ ָמהּ ָ”ר ָאה”, ֶשׁ ָרוֹאה ֵאוֹמר זוֹ דָּ יּה ְשׁ ָמהּ אוֹ אָ יה ְשׁ ָמהּ ְוזוֹ לֹא ָא סר ה ָ כּתוּב. ָוּבעוֹפוֹת

CHUMASH TRANSLATION ONKELOS ELUCIDATED This is what you shall not eat — ְו ֵדין ִדּי ָלא ֵת ְיכלוּן ִמ ְנּהוֹן .This is what you shall not 12 12 — ְו ָער [the nesher,[21 — ִנ ְשׁ ָרא :[eat from among them: the from among [the birds [and the AZYA;[23 — ְו ָע ְז ָיא [nesher, the peres, the ozniah; the AR,[22 [the TARAFISA,[25 — ְו ָט ָר ִפ ָיתא [the BAS KANFA,[24 — וּבת כּ ְנ ָפא .the raah, the ayah, and the 13 13 [and the DAYSA[26] according to its kind;[27 — ְו ד ְי ָתא ִל ְז נהּ ;dayah according to its kind ;and every orev[28] according to its kind — ְו ָית ָכּל ֹע ְר ָבא ִל ְז ֵנהּ .and every orev according to 14 14 15 the — ְו ִצ ָיצא [the BAS NAAMISA,[29 — ְו ָית בּת נ ֲע ִמ ָיתא .its kind; the bas yaanah, 15 [31] ְו ִצ פּר שׁ ְח ָפּא [30] the tachmos, the shachaf, TZITZA, — the shachaf BIRD, 21. Commonly assumed to be the eagle (cf. Tosafos, names for the same bird. The Torah lists all the names for its long-range vision by which this bird is known to ensure that a person will ֶנ ֶשׁר Chullin 63a). it is named vision] (Chizkuni to Vayikra 11:13). not claim that the bird he holds is known by a different ,שׁוּר] .(name and thus permitted (see Chullin 63b ֶפֶּרס According to R’ Saadiah Gaon and Ralbag, the .22 is the bearded vulture. It is called by this name because 27. Wherever the term “to its kind” or “to its kinds” the bones of its prey with its powerful is added to the name of the bird, it means to include [ ֵפּוֹרס] it breaks beak and feeds on the marrow. [Indeed, the bearded vul- birds of varying names and appearance that belong to ture’s old name ossifrage means “bone breaker.”] R’ D. Z. the same species (Rashi to Vayikra 11:13). The plural Hoffman (to Vayikra 11:13) suggests that Onkelos’ term “kinds” (as in v. 15) may refer to additional varieties ,(similarly means “break,” derived from the Hebrew within a species (see Haamek Davar to Vayikra 11:14 ער break down or destroy (see, e.g., Tehillim 137:7). or to the male and female of a species (see Aderes ,ערה root .(Eliyahu to Bereishis 1:25 ,עוֹז as ע ְז ִניה The Mishnah (Keilim 17:14) refers to the .23 ,see Rambam ad loc.), allud- 28. This is widely identified as the crow or raven) ע ְז יא ’similar to Onkelos evening] due to its dark , ֶעֶרב similar to] ֵעוֹרב or its named ,(עזז Radak, Shorashim) [עוֹז] ing to its strength ,Chizkuni to Vayikra 11:13). color (Ibn Ezra to Vayikra 11:15). See, however, Tosafos) [ עזּוּת] brazenness .because of its extraordinary Chullin 62b ר אה This bird is called a .24 -men נ ֲע מה is synonymous with the בּת נ ֲע ִמ יתא The .29 בת כּ ְנ פא means see] (Rashi). The Aramaic ראה] eyesight literally means bearer of wings; perhaps this bird has tioned in the Gemara (Shabbos 128a; see Rashi there). a unique wingspan (see Marpei Lashon; Me’at Tzori). The Gemara says that this bird eats glass. This clearly 25. Marpei Lashon suggests that this bird is named refers to the ostrich, which eats glass and iron [in order .(prey) because it is known to to aid its digestion] (Ramban to Chullin 65a ,טרף from the root) טר ִפ יתא is on account of this תּ ְח מס prey on everything, more so than other birds of prey. 30. The Hebrew name from other birds (Ibn ( ח מס) men- bird’s habit of stealing דּ אה This is also how Onkelos translates the .26 tioned in Vayikra 11:14, indicating that, in his opinion, Ezra, Chizkuni to Vayikra 11:16). [Targum Yonasan .snatcher.] R’ D , ח ְט ִפ יתא is presumably (to Vayikra 11:16) renders it ד ְי תא] are synonymous דּיּה and דּ אה the see dispute in Chullin 63b Z. Hoffman (to Vayikra ibid.) suggests that this is the ;[ דּיּה the Aramaic form of (Lechem VeSimlah to Vayikra ibid.). Rashi (Bava cuckoo, which does not build its own nest, but instead .as a vulture. takes over the nests of other birds דּיּה Metzia 24b) identifies the bird,” for the sake of“ , ִצ פּר Rashi cites the opinion in Chullin 63b that all three 31. Onkelos adds the word -has multiple mean שחף bird names mentioned in this verse — as well as the clarity, since the Aramaic word .(mentioned in Vayikra 11:14 — are all different ings (Tosafos U’Miluim to Vayikra 11:16, first approach דּ אה

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ְו ֶאת־ה נּXץ ְל ִמW ינהוּ: טז ֶאת־ה ֥ כּוֹס ְו ֶאת־ה יּ ְ נ ֖שׁוּף ְוה ִ תּ ְנשׁ ֶמת: ְונצא ִל ְז ֽנ ִוֹהי: טז ְוק ְדי ְאו ִק פּוֹפא וּבְותא: ְ יז ְוה קּאFת ְו ֶאת־הרחמה ְו ֶאת־ה שּׁלך: יח ְוה Oֲח ִס ֔ידה יז ְוקתא ִויר ְק ֵרק ְאושׁ ֵלינוּנא: יח ְוחוִּריתא

ְוה ֲאנפה ְל ִמינהּ ְוה ֽ דּ ִוּכיפmת ְוה ֲעטW לּף: יט ְו ֹכל ֙ שׁ2ֶרץ ה ֔עוֹף ְו ִאבּוּ ִל ְזנ הּ ְונגּר טוּרא ו ֲ עט ֵ לּ פא: יט ְו ֹכ ִלר ֲחשׁ ְאדעוֹפא רש"י ָפּר ט ְל ָך ה ְ טּ ֵמ ִאים, ְלל ֵ מּד ְד ָהעוֹפוֹת ְטּ ִהוֹרים ְמ ִרוּבּים ע ל (יח) ִדּוּכ יפת. הוּא תּ ְ רְנגוֹל ה ָ בּר, ְוּבלע“ז הרופ‘‘א, ְוכ ְ רבּ ְ לתּוֹ ה ְ טּ ֵמ ִאים, ְל ִפ ָיכ ְך ָפּ רט ֶאת ה ָמּוּעט (חולין סג:): (טז) ה ִתּ ְנשׁ ֶמת. ְכ ָפוּלה (שם): (יט) ֶשׁ ֶרץ העוֹף. ֵהם ה ְ נּ ִמוּכים ָה ֲרוֹח ִשׁים ע ל קלב‘‘א שורי‘‘ץ: (יז) שּׁל ְך. ה ֶשּׁוֹלה ָדִּגים ִמן הָ יּם (שם סג.): ָה ָא ֶרץ, ְכּגוֹן ְז ִבוּבים ְוּצ ָר ִעים ו ֲ חָג ִבים ְט ֵמ ִאים, ֵהם ְק ִרוּיים ֶשׁ ֶרץ:

CHUMASH TRANSLATION ONKELOS ELUCIDATED ;and the netz[32] according to its kinds — ְו ָנ ָצא ִל ְז ֽנ ִוֹהי and the netz, according to — וּב ְו ָתא [the KIPOFA,[33 — ְו ִק ָפּוֹפא ,the KADYA — ְו ק ְד ָיא .its kinds; 16 the kos, the yan- 16 shuf, and the tinshemes; 17 the and the BAVSA;[34] [the YERAKREIKA,[36 — ִו יר ְק ֵר ָקא [the kaas,[35 — ְו ָק ָתא .kaas, the rachamah, and the 17 [and the SHALEI-NUNA;[37 — ְו ָשׁ ֵל ָינוּנא ,shalach; 18 the chasidah [and the IBU[39 — ְו ִאבּוּ ִל ְז נהּ [the CHAVARISA,[38 — ְו ח ָוִּר ָיתא .and the anafah accord- 18 [the NAGAR TURA,[40 — ְו נ גּר ָטוּרא ,ing to its kind, the duchi- according to its kind [and the atalef.[41 — ו ֲע ט ֵלּ ָפא fas and the atalef. 19 Every [Every ﬂying creeping creature[42 — ְו ֹכל ִר ֲח ָשׁא ְד ָעוֹפא .ﬂying creeping creature 19

שׁ ֵל ינוּנא This is the sparrow hawk (Rashi and Ramban to citing Chullin 63a). In fact, the Aramaic name .32 fish (Rashi to , נוּנא draw, and , שׁ ֵלי Vayikra 11:16; cf. Tosafos Chullin 63a). is a contraction of yanshuf) are two Vayikra 11:17). From Rashi to Chullin there, it appears) ִק פּוֹפא kos) and the) ק ְד יא The .33 species of owl (Rashi to Vayikra 11:17). The former is that this bird is the cormorant, which dives deep into .because it bows (or “bobs”) its head [related the sea to capture fish ק ְד יא called bowing] (Roke’ach, cited in Me’at Tzori). 38. Rashi (to Vayikra 11:19) cites the Gemara (Chullin ,קידה to [In Vayikra 11:17 there is an alternate version of 63a), which refers to this bird as a “white vulture,” and see our commentary to that identifies it as a stork. Onkelos likewise translates it ; קְר יא Onkelos that reads white” (Shaarei“ , ִחוּר from the Aramaic word , חוִּר יתא [.verse for a discussion of that version 34. This is a bat (Rashi). [A variation of Onkelos’ word Aharon to that verse). appears in Chullin 63a, and 39. Rashi (to Vayikra 11:19) cites the Gemara (Chullin — בּ אות or בּאוּת — בְו תא -as a “hot-tem , ֲא נ פה Maharshal there suggest that it means “repugnant.”] 63a), which refers to this bird, the means “anger”; see above, 4:21), and אנף) ”on account of its habit to pered vulture ק את This bird is named .35 -means vomit] (Ibn Ezra and identifies it as a heron. For discussion of Onkelos’ ren ק אה] regurgitate its food Chizkuni to Vayikra 11:18). Some maintain that it is dering of this bird as the ibu, see R’ D. Z. Hoffman, ibid. the pelican (R’ Saadiah Gaon; Ibn Janach). 40. Literally, cutter of mountains. Rashi (here and to as a “wild , ִדּוּכ יפת The Gemara (Chullin 63a with Rashi) identifies the Chullin 63a) describes this bird, the .36 because its squawk rooster” whose crest appears as though it is folded and ְשׁר ְקרק as a bird called (ר חם or) ר ח מה has a “sherakrak” sound. HaKesav VeHaKabbalah (to tied down to its head (see further, Rashi to Vayikra 11:19). Vayikra 11:18) writes that this is Onkelos’ intent as well, Based on the Old French word cited by Rashi here, this and identifies this bird as a North African bird called al- would be a hoopoe (cf. Rashi to Chullin there). It is called a serakrak in Arabic. In English, this bird is known as the “mountain cutter” because it was known to take the shamir roller. Gra (cited by his son in Tirgem Avraham to Vayikra (a small creature that can miraculously split stone) and 11:18) also maintains that the text of Onkelos should put it on rocky mountaintops in order to break up their .(as in the Gemara. Nesinah soil and make them fit for cultivation (see Gittin 68b ְשׁר ְקֵר קא be emended to read LaGer (to that verse), however, suggests that there is no 41. A small nocturnal bird (Ibn Ezra to Vayikra 11:19). ;עטלף discrepancy: The bird has two names in Aramaic. The Some identify this as the bat (Radak, Shorashim for the sound it makes and Onkelos Rashi to Bechoros 7b, who describes it as a “mouse with ְשׁר ְקרק Gemara calls it .green). wings”); see, however, Rashi cited in note 34 ,ירק) because of its greenish color ְיר ְקֵר קא calls it 37. This is a bird that draws fish out of the sea (Rashi, 42. This refers to any small flying creature that seems

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 167 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 14 / 20-21

טמ א ֖הוּא לכ]ם ֖לֹא יWאW כלוּ: כ כּ ֥ל־עוֹף ט ֖הוֹר ֹתּ W אכלוּ: ְמס אב הוּא ְלכוֹן ל ִאי ְתא ְ כלוּן: כ כּל עוֹף ְדּ ֵכ ֵיתּ ְיכלוּן: כא לֹ ֽ ֹא־ת ְאכ ֣לוּ כ ְ֠ל־נ ֵב֠לה ל ֵ֨ גּר ֲא ֶשׁ ִר־בּ ְשׁעֶ ֜ריך ִתּ ְתּ2נ נה ו ֲ@אכ֗להּ ְ כא ל ֵאת ְיכלוּן כּ ְלנ ִבילא ְלתוֹתב > ִדּי ְב ִק ְר ויך ִתּ ְתּ ִננּ ְ הּו ֵי ְיכ ִלנּ הּ ע ֵרל ֤אוֹ מ ֹכר֙ ְלנ ְכִ ֔רי כּZי עuם קדוֹשׁ֙ א ֔ תּה @ ל ֖יהוה ֱאלֹ] ה יך ְאוֹתז ְ בּ ִננּ הּ ְלבר ע ְמ ִמין ֲאֵריע םק ִ דּישׁא ְ תּ ֳקדם ְיי ֱאלה ְך ֽלֹ ְא־תב שּׁל ְגּ= די בּ ֲ@ח לב ִא ֽמּוֹ: פ לא ֵת ְיכלוּן ְבּשׂרבּ ֲחלב: רש"י (כ) כּל עוֹף טהוֹר ֹתּ ֵאכלוּ. ְולֹא ֶאת ה ָ טּ ֵמא, ָבּא ִל ֵיתּן ֲע ֵשׂה ְנ ֵבלוֹת (עבודה זרה סד:): ִכּי עם קדוֹשׁ א תּה לה‘. ק ֵ דּשׁ ֶאת על לֹא ת ֲ ע ֶשׂה. ְו ֵכן בּ ְ בּ ֵה ָמה, ֹ”א ָתהּ ֹתּ ֵאכלוּ“ (לעיל פסוק ו), ְולֹא עְ צ ְמ ָך בּ ָמּוּתּר ְל ָך, ְדּ ָב ִרים ה ָמּוּתּ ִרים ו ֲ א ֵח ִרים ֲנוֹהִגים ָבּ ֶהם ְב ֵה ָמה ְט ֵמ ָאה. ְו לאו ה ָ בּא ִמ ְכּל ל ֲע ֵשׂה ֲע ֵשׂה, ל ֲ עבוֹר ֲע ֵל ֶיהם ִאיסּוּר א ל תּ ִ תּ ֵירם ִבּ ְפֵנ ֶיהם (ספרי שם): לֹא ְתב ֵשּׁל ְגּ ִדי. בּ ֲ ע ֵשׂה ְולֹא ת ֲ ע ֵשׂה (ספרי קא): (כא) ל ֵגּר ֲא ֶשׁר ִבּ ְשׁע ֶר ָיך. ָשׁלֹשׁ ְפּ ָע ִמים (שמות כג, יט; שם ל, כו), ְפּ ָרט ְלחָ יּה ְוּלעוֹפוֹת ֵגּר ָתּוֹשׁב (שם קד) ֶשׁ ִקּ ֵבּל ָע ָליו ֶשׁלֹּא ל ֲ עבוֹד ֲע ָבוֹדה ָז ָרה ְו ֵאוֹכל ְו ִל ְב ֵה ָמה ְט ֵמ ָאה (ספרי שם; חולין קיג.): לֹא ְתב ֵשּׁל ְגּ ִדי וגו‘

CHUMASH TRANSLATION ONKELOS ELUCIDATED they shall — ָלא ִי ְת א ְכלוּן ;is unclean to you — ְמ ָס אב הוּא ְלכוֹן is unclean to you; they shall not be eaten. 20 Every clean flying not be eaten. — ֵתּ ְיכלוּן [Every clean flying creature,[43 — ָכּל עוֹף ְדּ ֵכי .creature you may eat. 21 You 20 shall not eat any carcass; to the you may eat. You shall not eat any carcass that was — ָלא ֵת ְיכלוּן ָכּל ְנ ִב ָילא .stranger who is within your 21 ְ gates shall you give it that he -to the UNCIRCUM — ְל תוֹתב ָע ֵרל ִדּי ְב ִק ְר ָויך ;not slaughtered ִתּ ְתּ ִנ נּהּ ְו ֵי ְיכ ִל נּהּ may eat it, or sell it to a non- CISED RESIDENT[44] who resides IN YOUR CITIES — אוֹ ְת ז ְבּ ִנ נּהּ ְל בר ע ְמ ִמין ,Jew, for you are a holy people — shall you give it that he may eat it ֲא ֵרי עם ק ִדּישׁ א ְתּ [to Hashem, your God; you shall or sell it to a MEMBER OF other NATIONS,[45 ְ for you are a holy people BEFORE Hashem, your — ֳק ָדם ְי ָי ֱא ָל ָהך not cook a young animal in its [you shall not EAT MEAT IN MILK. [46 — ָלא ֵת ְיכלוּן ְבּ שׂר בּ ֲח ָלב ;mother’s milk. God to crawl on the ground (when not flying), such as flies, ger toshav, a non-Jew who accepted upon himself not hornets, and locusts (Rashi). Rashi to Vayikra (11:10, to worship idols and is allowed to permanently reside refers to any crea- in Eretz Yisrael. A ger toshav is not obligated to keep ֶשֶׁרץ writes that the Hebrew term (41 ture that moves by crawling or slithering; even if it has kosher and thus may eat meat from an unslaughtered legs, its diminutive legs or stature makes its “walking” animal (Rashi). -literally means stranger or out נ ְכִרי not apparent. Onkelos thus refers to these creatures 45. The Hebrew literally, moving creatures, because they seem sider (see Shaarei Aharon). For clarification, Onkelos ,ִר ֲח שׁא as -a member of the na , בר ע ְמ ִמין often renders this word ( ֶשׁ ֵרוֹחשׁ ְו נד :to just “move” (in the words of Rashi there without any walking apparatus. According to Ramban tions (see, however, 17:15 below). ”you shall not “cook ,לֹא ְת ב ֵשּׁל ְגִּדי בּ ֲח ֵלב ִאמּוֹ to Bereishis 1:20), Onkelos refers to these creatures as 46. The phrase) ִר ֲח שׁא due to their constant movement. a young animal in its mother’s milk, appears three times 43. This includes the types of locusts that are permit- in the Torah (here, and in Shemos 23:19, 34:26), and all ted to be eaten, as described in Vayikra 11:21-22 (Ibn three times Onkelos renders it, you shall not “eat” meat Ezra; Chizkuni). in milk. Although the verse specifies a young animal in cannot refer to a person who convert- its mother’s milk, Onkelos sets it out as a prohibition of ֵגּר Our verse’s .44 ed to Judaism, since a convert is obligated to observe all eating milk and meat without qualification. This is con- the mitzvos just as any other Jew, and may not eat an sistent with the Oral Law, which teaches (see Chullin unslaughtered carcass. Onkelos therefore clarifies that 114a-b) that the prohibition applies to any cooked milk- the Torah means an uncircumcised resident, that is, a and-meat mixture (see Lechem VeSimlah to Shemos

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 168 / דברים — פרשת ראה יד / כב־כד חמישי כב ע שּׂTר ְתּע ֵ֔ שּׂר אXת כּ ְל־תּבוּאOת זְ רע]ך ה יֹּצ א ה שּׂדה כב ע שּׂר ְאתע שּׂ ריתכּלע ְ לל תזְ רע ְך * ְדּי ֵ פּקח ְ קלא שׁF נה שׁ נה: כג ְואכ ְ ל ֞תּ ִל ְפT ני | ֣יהוה ֱאלֹ ֶ֗היך בּ מּ ֣קוֹם ֲא ֶשׁ ִר־י ְבח ֘ ר שׁ תּ ְאבשׁ תּא: כג ְו ֵתיכוֹל ֳקד ְםיי ֱאלה ְך ְבּא ְ תר ִאדּי ִי ְת ְר ֵעי ְלשׁ כּTן ְשׁ ֣מוֹ שׁ ֒ם מ ְ עשׂuר ְדּג ְנך֙ ִתּ ֽירֹ ְשׁ֣ך ְו ִי ְצהֶ ֔רך ְוּב ֹכ֥רֹת ְלא ְ שׁראה ְשׁ ִכ ְנ ֵתּהּ תּ מּןמ ְ עשׂ ִ רעיבוּר ְך ח ְ מר ְך ִוּמ ְשׁח ְך ְוּב ֵכוֹרי ְבּקְר֖ך ְוצֹאנyך ְלמOע ן ִתּ ְל ֗מד ְל ִיְראה ֶא ֥ת־יהוה ֱאלֹ ה יך תוֹר ְך ְוענ ְך ְבּ ִד ְילדּ ֵתיל ף ְל ִמ ְדח ֳלקדם ְיי ֱאלה ְך ְ כּל־ה יּI מים: כד ְוI כ ִי־יְר ֶ֨בּה ִמ ְמּ ֜ך ה ֶ ֗ דֶּרך כּZי ֣לֹא תוּכ ֘ ל ְשׂ ֵאתוֹ ֒ כּל יוֹמ יּא: כד ו ֲ אֵר ִיי ְס ֵגּ ִימנּ ְך אְרח ֲאאֵריל ִאתכּוּל ְל ִמ ְטּ ֵלהּ

*נ"א: ְדּ ִיפּוֹק רש"י (כב) ע ֵשּׂר ְתּע ֵשּׂר. מה ִעְנָין ֶזה ֵאֶצל ֶזה, ָא מר ָל ֶהם הקב‘‘ה שׁ נה. ִמ ָכּאן ֶשׁ ֵאין ְמע ְ שּׂ ִרין ִמן ֶה ָח ָדשׁ על הָ יּ ָשׁן (ספרי קה; בכורות ְלִי ְשׂ ָר ֵאל: לֹא ִתְּג ְרמוּ ִלי ְלב ֵ שּׁל ְגָּדִיים ֶשׁל ְתּ ָבוּאה עד ֶשׁ ֵהן ִבּ ְמ ֵעי נג:): (כג) ְואכ ְל תּ וגו‘. ֶזה מ ֲ ע ֵשׂר ֵשִׁני (ספרי קו), ֶשׁ ְכּ ָבר ָלמ ְ דנוּ ִא ֵמּוֹת ֶיהן, ֶשׁ ִאם ֵאין א ֶ תּם ְמע ְ שּׂ ִרים מ ְ ע ְשׂרוֹת ָכּ ָראוּי, ְכּ ֶשׁהוּא ָס ְמוּך ִל ֵיתּן מ ֲ ע ֵשׂר ִראשׁוֹן ל ְ לִוִיּם, ֶשׁ ֶנּ ֱא מר ִ”כּי ִת ְקחוּ ֵמ ֵאת ְבֵּני ִי ְשׂ ָר ֵאל ְל ִה ְתבּ ֵ שּׁל ֲאִני ִמוֹציא רוּח ָק ִדים ְו ִהיא ְמשׁ דּ ְ פ ָתּן, ֶשׁ ֶנּ ֱא מר ְ”וּשׁ ֵד ָפה וגו‘ ” (במדבר יח, כו), ְוָנ תן ָל ֶהם ְרשׁוּת ְל ָא ְכלוֹ ְבּ ָכל ָמקוֹם, ֶשׁ ֶנּ ֱאמ ר ִל ְפֵני ָק ָמה“ (מלכים־ב יט, כו). ְו ֵכן ְל ִעְני ן ִבּ ִכּוּרים (תנחומא יז): שׁנה ”ו ֲ אכ ְ ל ֶתּם ֹאתוֹ ְבּ ָכל ָמקוֹם“ (שם לא), על ָכּ ְר ֲח ָך ֶזה מ ֲ ע ֵשׂר א ֵ חר הוּא:

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ — ָית ָכּל ע ְל לת ז ְר ָעך You shall surely tithe — ע ָשּׂ ָרא ְת ע שּׂר .You shall surely tithe the 22 22 that the — ְדּ י ֵפּק ח ְק ָלא entire crop of your planting the entire crop of your planting .year by year — שׁ ָתּא ְב שׁ ָתּא that the field produces year field produces ְ 23 And you shall eat before Hashem, your — ְו ֵתיכוֹל ֳק ָדם ְי ָי ֱא ָל ָהך .by year. And you shall eat 23 in the place — ְבּ א ְת ָרא ִדּי ִי ְת ְר ֵעי ְל א ְשׁ ָר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן ,before Hashem, your God, in God the place that He will choose that He will FAVOR over all others to rest His SHECHINAH there ְ [the maaser sheni tithe[47 — מ ְע שׂר ִע ָיבוּרך — (to rest His Name there — the (i.e., Yerushalayim ְ ְ ,and your oil — ִוּמ ְשׁ ָחך ,your wine — ח ְמ ָרך ,tithe of your grain, your wine, of your grain ְ ְ and, you shall likewise eat in Yerushalayim — ְוּב ֵכוֹרי ָתוֹרך ְו ָע ָנך and your oil, and the firstborn ְבּ ִדיל ְדּ ֵת ילף [of your cattle and your flocks, the firstborn of your cattle and of your flocks,[48 ְ so that you will learn to HAVE FEAR BEFORE — ְל ִמ ְד חל ֳק ָדם ְי ָי ֱא ָל ָהך so that you will learn to fear .all the days — ָכּל יוֹמ ָיּא [Hashem, your God, all the Hashem, your God,[49 ְ 24 But if the road from your home to — ו ֲא ֵרי ִי ְס ֵגּי ִמ ָנּך ָא ְר ָחא .days. But if the road will be 24 ֲא ֵרי ָלא ִתכּוּל ְל ִמ ְטּ ֵלהּ ,too long for you, in that you Yerushalayim will be too long for you will not be able to carry it, — so that you will not be able to carry [the maaser sheni] all

23:19). For further analysis of Onkelos’ opinion about must be offered on the Mizbe’ach and their meat eaten this law, see our note 34 to Shemos 23:19; Me’at Tzori. by the Kohanim in Yerushalayim (Bamidbar 18:17). 47. Maaser sheni is the second tithe removed from pro- 49. The requirement to eat these foods in Yerushalayim duce (after maaser rishon, the first tithe, which is given will lead to fear of Hashem, because while in to a Levi; see Bamidbar 18:26). Maaser sheni is taken Yerushalayim eating his tithes, a Jew would see the during the first, second, fourth, and fifth years of the Beis HaMikdash — where Hashem’s Presence was seven-year Shemittah cycle. During the third and sixth manifest — and the Kohanim engaged in their service. years of the cycle, maasar ani (the tithe for the poor) is This would fill onlookers with awe and reverence for taken in place of maaser sheni; see vv. 28-29. Hashem (Rashbam). In addition, Yerushalayim, as the 48. Male firstborn cows, sheep, and goats, if unblemished, seat of the Sanhedrin, was filled with wise men and

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 169 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 14 / 25-27 I כּ ִי־יְרחuק ִמ ְמּך֙ ה מּ ֔קוֹם ֲאשׁ~ר ִי ְבח ר֙ ֣יהוה ֱאלֹ ֶ֔ה יך ל ֥שׂוּם ֲאֵר ִיי ְתר ח ִ קמנּ ְך א ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֱאלה ְך ְלא ְ שׁראה ְשׁ ֖מוֹ שׁם כּ<י ְיבֶר ְכ ֖ך ֥יהוה ֱאלֹ; היך: כה ְונת תּה בּ כּ ֶסף ְוצְ רPתּ ְשׁ ִכ ְנ ֵתּהּ תּ מּ ֲןאֵר ְייבְר ִכנּ ְך ְיי ֱאלה ְך: כה ְו ִת ֵתּ ְןבּכ ְ ס פּא ְוּתצוּר ה ֶ֨ כּ ֶסף֙ ְבּי iְד֔ך ְוהל ְ כתּ֙ ֶאל־ה מּ ֔קוֹם ֲאשׁ%ר ִי ְב חר ֥יהוה ֱאלֹ ה יך כּ ְ ספּ ִאבּיד ְך ְוּתה ְך ְלא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֱאלה ְך ֽבּוֹ: כו ְונתi תּה ה ֶ֡ כּ ֶסף ְבּ ֹכל ֩ ֲא ֶשׁ ְר־תּאֶ ֨ וּה נ ְ פ ְשׁ ֜ך בּ בּ קר וּב ֗ צֹּאן ֵבּהּ: כו ְו ִת ֵתּןכּ ְ ספּ ְאבּ ֹכ ִלדּ ִית ְתְר ֵעינ ְ פשׁ ְך ְבּ ֵתוֹרי ְוּבענא וּב ֨ יּ ִין֙ וּב ֵ שּׁ֔כר ְוּב ֛ ֹכל ֲאשׁ%ר ִתּ ְשׁא ְל֖ך נ ְ פשׁ]ך ְואכ Oְלתּ ֗שּׁם ִל ְפ ֵני֙ ְ ְ וּב ֲ חמ ר > ְוע ִתּיק ְוּב ֹכ ִלדּ ִית ְשׁ ֲא ִלנּך נ ְ פשׁך ְו ֵתיכוֹל תּ מּ ֳןקדם ֲחדת ֣יהוה ֱאלֹ ֶ֔היך ְושׂמ ְ חתּ אF תּה ֵוּבית;ך: כז ְוה ֵ לּו<י ֲא ֶשׁ ִר־בּ ְשׁע ריך ְ ְ ְיי ֱאלהך ְו ֶת ֱח ֵדיא ְ תּ ֶו ֱאנשׁ > כז ְו ֵלוא ִהדי ְב ִק ְר ויך ֵבּית ְך: רש"י (כד) ִכּי ְיב ֶר ְכ ָך. ֶשׁ ְתּ ֵהא ה ְ תּ ָבוּאה ְמ ָרוּבּה ָל ֵשׂאת: (כו) ְבּ ֹכל ְפּ ָרט. ְוּב ֹכל ֲא ֶשׁר ִתּ ְשׁא ְלך נ ְפ ֶשׁ ָך, ָחז ר ְו ָכ לל. מ ה ה ְ פּ ָרט ֲא ֶשׁר ְתּאֶוּה נ ְפ ְשׁ ָך, ְכּ ָלל. בּבּ קר וּבצֹּאן וּביּ ִין וּב ֵשּׁ כר, ְמ ָפוֹרשׁ ְול ד ו ְ לדוֹת ָה ָא ֶרץ ְו ָראוּי ְלמ ֲ א ָכל ָא ָדם וכו‘ (ערובין כז:):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ֲא ֵרי ִי ְת ר חק ִמ ָנּך א ְת ָרא ִדּי ִי ְת ְר ֵעי ְי ָי ֱא ָל ָהך ,because the place that Hashem, the way to Yerushalayim ,since the place that Hashem, your God — ְל א ְשׁ ָר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן your God, will choose to place His Name there will be far will FAVOR to rest His PRESENCE there will be far from you, ְ ְ for Hashem, your God will have blessed — ֲא ֵרי ְי ָב ְר ִכ ָנּך ְי ָי ֱא ָל ָהך from you, for Hashem, your God, will have blessed you — you with such abundance that the tithes will be too much to 25 then you may exchange it for transport — [then you may exchange [the maaser sheni — ְו ִת ֵתּן ְבּ כ ְס ָפּא .money, wrap up the money in 25 ְ wrap up the money in — ְוּתצ וּר כּ ְס ָפּא ִבּ ָידך ,your hand, and go to the place for money ְ ְ and go with it — ְוּת ָהך ְל א ְת ָרא ִדּי ִי ְת ְר ֵעי ְי ָי ֱא ָל ָהך ֵבּהּ ,that Hashem, your God, will your hand choose. 26 You may exchange to the place that Hashem, your God, will FAVOR. ְבּ ֹכל ִדּי There you may exchange the money — ְו ִת ֵתּן כּ ְס ָפּא .the money for whatever your 26 ְ ְבּ ֵתוֹרי — for whatever you heart desires — ִת ְת ְר ֵעי נ ְפ ָשׁך soul desires — for cattle, for וּב ֲח מר ֲח דת ,for cattle, for ﬂocks of sheep or goats — ְוּב ָע ָנא ﬂocks, for wine, or for alcoholic ְ ְ or — ְוּב ֹכל ִדּי ִת ְשׁ ֲא ִל ָנּך נ ְפ ָשׁך [for wine NEW OR AGED,[50 — ְו ע ִתּיק beverage, or anything that your ְ — ְו ֵתיכוֹל תּ ָמּן ֳק ָדם ְי ָי ֱא ָל ָהך ;soul wishes; you shall eat it for any food that your soul wishes there before Hashem, your God, you shall eat it there (i.e., in Yerushalayim) before Hashem, ְ ,and you shall rejoice — you — ְו ֶת ֱח ֵדי א ְתּ ֶו ֱא ָנשׁ ֵבּ ָיתך ,and you shall rejoice — you your God and your household. 27 As for and THE PEOPLE OF your household. ְ — As for the Levi who is in your CITIES — ְו ֵל ָו ָאה ִדי ְב ִק ְר ָויך .the Levi who is in your gates, 27

means י ִין Torah scholars. While a Jew was in Yerushalayim con- intoxicates.” Onkelos therefore explains that suming his tithes, he would meet these great men and “new wine” (i.e., grape juice), which does not intoxicate, means “aged wine,” i.e., fermented wine, which ֵשׁ כר learn from them (Sefer HaChinuch §360, 472). and .is “that which does intoxicate ֵשׁ כר The literal meaning of .50

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 170 / דברים — פרשת ראה יד / כח־כט ְ ֣לֹא ת@ע ְ ז] בנּוּ כּZי אין ֛לוֹ ח ֶ לק ְונ ֲ@חלה ִעמּך: ס כח ִמ ְקצTה | לא * ִת ְשׁ ְבּ ִק ֵנּ ֲהּאֵר ֵיל ֵיתל ֳהּחל ְקוא ֲ חסנ ִאעמּ ְך ִ:מסּוֹף שׁ ֣לֹשׁ שׁ ִ֗נים ִתּוֹציא֙ ֶא ת־כּל־מ ְ עשׂ ר֙ ְתּבוּא iְת֔ך בּ שּׁנה ה[ הוא ְתּל ְתשׁ ִניןתּ ֵ פּקיתכּלמ ְ עשׂ ֲ רעל ְ לתּ ְך ְבּשׁ תּאה ִ היא ְ ְו ִהנּ ְ חתּ ִבּ ְשׁע; ריך: כט וּבiא ה ֵ לִּ ֡וי כּZי W אין־לוֹ֩ ֵ֨ח ֶלק ְונ ֲ@ח֜לה ִע֗מּך ְות ְצנע ְבּ ִקְר ו ְיך: כט ְו ֵי ֵית ֵילוא ֲהאֵר ֵיל ֵיתל ֳהּחל ְקוא ֲ חסנ ִאעמּ ְך ְ֠וה ֵ֠ גּר ְוה יּ ֤תוֹם ְוהא ְ למנה֙ ֲאשׁ2ר ִבּ ְשׁעֶ ֔ר יך ְוא ְכ ֖לוּ ְושׂx בעוּ ְו ִגיּוֹר ְאוי ְ תמ ְאואְ רמ ְ לתּ ִאדּי ְב ִק ְר ו ְיך ְו ֵי ְיכלוּן ְו ִי ְשׂ ְבּעוּן

*נ"א: ְתּר ֲ ח ִק ֵנּהּ רש"י (כז) ְוה ֵלִּוי וגו‘ לֹא תע ְז ֶבנּוּ. ִמ ִל ֵיתּן לוֹ מ ֲ ע ֵשׂר ִראשׁוֹן (ספרי ְוה ֵגּר ְוה יּתוֹם. ְוִי ְטּלוּ מ ֲ ע ֵשׂר ֵשִׁני ֶשׁהוּא ֶשׁל ָעִני ֶשׁל ָשָׁנה זוֹ, ְולֹא קח): ִכּי ֵאין לוֹ ֵח ֶלק ְונ ֲח לה ִעמּ ְך. ָיְצאוּ ֶל ֶקט ִשׁ ְכ ָחה ֵוּפ ָאה ֹת ְאכ ֶלנּוּ א ָ תּה ִבּ ָירוּשׁלִ ים ְכּ ֶד ֶר ְך ֶשׁ ִנּ ְזק ְ ק ָתּ ֶל ֱאכוֹל מ ֲ ע ֵשׂר ֵשִׁני ֶשׁל ְשׁ ֵתּי ְו ֶה ְפ ֵקר, ֶשׁ אף הוּא ֵישׁ לוֹ ֵח ֶלק ִע ְמּ ָך ָבּ ֵהן ָכּ ָמוֹך, ְו ֵא ָינן חָ יּ ִיבין ָשִׁנים: ְוא ְכלוּ ְושׂ ֵבעוּ. ֵתּן ָל ֶהם ְכּ ֵדי ְשׂ ִב ָיעה. ִמ ָכּאן ָא ְמרוּ: ֵאין ְבּמ ֲ ע ֵשׂר (ספרי קט): (כח) ִמ ְק ֵצה שׁלֹשׁ שׁ ִנים. ָבּא ְו ִל ֵמּד ֲפּוֹח ִתין ֶל ָעִני בּ ֶגּוֹרן וכו‘ (שם קי). ְוא ָ תּה ִמוֹל ְיך ִל ָירוּשׁלִ ים מ ֲ ע ֵשׂר ֶשׁ ִאם ִה ְשׁ ָהה מ ְ ע ְשׂ ָרוֹתיו ֶשׁל ָשָׁנה ִר ָאשׁוֹנה ְוּשִׁנָיּה ִל ְשׁ ִמ ָטּה, ֶשְׁיּב ֲ ע ֵרם ֶשׁל ָשָׁנה ִר ָאשׁוֹנה ְוּשִׁנָיּיה ֶשׁ ִה ְשׁ ֵה ָית, ִוּמ ְתו ֶ דּה ִ”בּע ְ ר ִתּי ה קֹּ ֶדשׁ ִמן ִמן ה בִּ ית בּ ְ שּׁ ִל ִישׁית: (כט) וּבא ה ֵלִּוי. ְוִיטּוֹל מ ֲ ע ֵשׂר ִראשׁוֹן: ה בִּ ית“ (להלן כו, יג), ְכּמוֹ ֶשׁ ְמּ ָפוֹרשׁ ְבּ ִ“כי ְתכ ֶ לּה ל ְ ע ֵשׂר“ (שם יב):

CHUMASH TRANSLATION ONKELOS ELUCIDATED you shall not forsake him by neglecting to give him — ָלא ִת ְשׁ ְבּ ִק ֵנּהּ you shall not forsake him, for ֲאֵרי ֵלית ֵלהּ ֳח ָלק ְו א ֲח ָס ָנא [he has no portion or inheri- the maaser rishon tithe that is due him,[51 ְ for he has no portion or inheritance with you from which — ִע ָמּך .tance with you 28 At the end of three years he can earn a living.[52] At the end of every three years of the — ִמסּוֹף ְתּ ָלת ְשׁ ִנין .you shall take out every tithe 28 ְ you — תּ ֵפּק ָית ָכּל מ ְע שׂר ֲע ל ְל ָתּך of your crop during that seven-year shemittah cycle during — ְבּ שׁ ָתּא ה ִהיא ,year and set it down within shall take out every tithe of your crop ְ [and STOW it within your cities.[53 — ְו ת ְצ נע ְבּ ִק ְר ָויך ,your cities. 29 Then the Levi that year Then the Levi shall come and receive maaser — ְו ֵי ֵיתי ֵל ָו ָאה .shall come — for he has no 29 ְ for he has no — ֲא ֵרי ֵלית ֵלהּ ֳח ָלק ְו א ֲח ָס ָנא ִע ָמּך — portion or inheritance with rishon you — and the convert, the portion or inheritance with you from which to earn a living; ְ — ְו י ְת ָמא ְו א ְר מ ְל ָתּא ִדּי ְב ִק ְר ָויך ,and the poor convert — ְו ִג ָיּוֹרא orphan, and the widow who are in your gates, and they orphan, and the widow who are in your CITIES, will receive and they shall eat and be — ְו ֵי ְיכלוּן ְו ִי ְשׂ ְבּעוּן [shall eat and be satisﬁed, maasar ani;[54

do not distance him, deliver all of them to their proper recipients by Pesach , לא ְתּר ֲח ִק ֵנּהּ Some editions read .51 indicating that if you forsake the Levi and do not give of the fourth year (Rashi). This subject is discussed him his due maaser, you will be distancing him from further below, 26:12-15. you and from his service in the Beis HaMikdash, as re- [While the verse states that one should place these lated in Nechemiah (13:10), that when the Leviim were tithes, Onkelos states that one should stow them. This not given their maaser, they were forced to abandon reﬂects the statement of Sifrei that if a person is un- their service and occupy themselves with farm work able to distribute maasar ani, he can fulﬁll his obliga- (Me’at Tzori). tion by stowing it safely in the city’s storehouses for the poor to take (see Me’at Tzori).] 52. As the Torah states elsewhere (Bamidbar 18:21-24), 54. Any poor person is eligible to receive maasar ani. the Leviim are to be given maaser rishon in lieu of a Convert, widow, and orphan are simply examples of portion in Eretz Yisrael. people who are more likely to be poor — a convert be- 53. This verse teaches that if someone has failed to dis- cause he has no ancestral plot of land in Eretz Yisrael, tribute any of his tithes during the three-year maaser and a widow and orphan because they lack a breadwin- sheni/maasar ani cycle (see above, note 47), he must ner (see Ramban to 24:14).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 171 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 14 / 1 — 15 / 2 ְלמuע ן ְיבֶר ְכך֙ ֣יהוה ֱאלֹ ֶ֔ה יך ְבּ כל־מ ֲ@עשׂ ה י ְד֖ך ֲאשׁ%ר ְבּ ִד ִילדּי ְיבְר ִכנּ ְך ְיי ֱאלה ְך ְבּ כל עוֹב ֵד ְייד ְך ִדּי

תּ ֲ@ע; שׂה: ס ששי [טו] א ִמקּץ שׁ ;בע־שׁ= נים תּ ֲ@עשׂ%ה ְשׁ ִמ טּה: ת ְ ע ֵבּד: טו א ִמסּוֹף ְשׁב ְ עשׁ ִניןתּ ְ ע ֵבּ ְדשׁ ִמ ְטּ תא:

ב ְו ֶז ֘ה ְדּבOר ה ְ שּׁ ִמטּ ֒ה שׁ ֗מוֹט כּ ֨ל־בּע ל ֙ מ שּׁTה י ֔דוֹ ֲאשׁ%ר י שּׁה ב ְו ֵד ִיןפּ ְתג ְםשׁ ִמ ְטּתא * ְדּי ְשׁ ֵמט כּ ְלגּב ר מ ֵר ְירשׁוּ ִדּייְ ר ֵשׁי ְבֵּרx עהוּ ֽלֹ ִא־י ֤ ֹגּשׂ ֶא ֵת־ר ֵ֨עהוּ֙ ְו ֶאת־א ִ֔חיו I כּי־קF רא ְשׁ ִמ טּה @ ל ֽיהוה: ְבּח ְ בֵרהּלא ִי ְתבּ ִעמן ח ְ בֵרהּ ִוּמ ֲןא ֽח ִוּה ֲיאֵר ְיקר ְאשׁ ִמ ְטּתא ֳקדם ְיי:

*נ"א: ְדּת ְ שׁ ֵמט רש"י (א) ִמ ֵקּץ ֶשׁבע שׁ ִנים. ָיכוֹל ֶשׁב ע ָשִׁנים ְל ָכל ִמ ְלֶוה ִוּמ ְלֶוה, ִהיא ָק ְר ָבה, ָהא ָלמ ְ ד ָתּ ֶשׁב ע ָשִׁנים ְל ִמְני ן ה ְ שּׁ ִמיטוֹת (ספרי תּ ְ למוּד לוֹמר ָ”ק ְר ָבה ְשׁנ ת ה ֶ שּׁ בע“ (פסוק ט). ְו ִאם א ָ תּה ֵאוֹמר קיא): (ב) שׁמוֹט כּל בּ על מ ֵשּׁה ידוֹ. ָשׁמוֹט ֶאת ָידוֹ ֶשׁל ֶשׁב ע ָשִׁנים ְל ָכל ִמ ְלֶוה ִוּמ ְלֶוה ְלה ְ לָוא ת ָכּל ֶא ָחד ְו ֶא ָחד, ֵהיא ְ ך ָכּל בּ על מ ֵ שּׁה. ְ[ו ֵכן הוּא ֵאוֹמר ְלמ ָ טּה ”תּ ְ שׁ ֵמט ָי ֶד ָך“ (פסוק ג)]:

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ,in order that Hashem — ְבּ ִדיל ִדּי ְי ָב ְר ִכ ָנּך ְי ָי ֱא ָל ָהך ,in order that Hashem, your God, satisﬁed ְ in all your — ְבּ ָכל ָעוֹב ֵדי ְי ָדך ִדּי ת ְע ֵבּד will bless you in your handiwork your God, will bless you that you may undertake. handiwork that you may undertake. 15. 15. At the end of seven years you — ִמסּוֹף ְשׁ בע ְשׁ ִנין תּ ְע ֵבּד ְשׁ ִמ ְטּ ָתא .At the end of seven years you 1 1 shall implement a release. 2 This shall implement a release.[1] :This is the matter of the release — ְו ֵדין ִפּ ְת ָגם ְשׁ ִמ ְטּ ָתא .is the matter of the release: Ev- 2 THAT every creditor[2] shall release — ְדּ י ְשׁ ֵמט ָכּל ְגּ בר ָמ ֵרי ְרשׁוּ -ery creditor shall release his au ָלא ִי ְת בּע ִמן ;what he has lent his fellow — ִדּי י ְר ֵשׁי ְבּ ח ְב ֵרהּ thority over what he has lent his he shall not DEMAND payment FROM[3] his — ח ְב ֵרהּ ִוּמן ֲא ֽח ִוּהי -fellow; he shall not press his fel for he has — ֲא ֵרי ְק ָרא ְשׁ ִמ ְטּ ָתא ֳק ָדם ְי ָי ,low or his brother, for he has pro- fellow or his brother claimed a release for Hashem. proclaimed a release BEFORE Hashem.

at the end of seven years, as , ִמ ֵקּץ ֶשׁ בע שׁ ִנים is “at the expression ִמ ֵקּץ The literal translation of the word .1 -Onkelos translates it, therefore refers to the entire sev , ִמסּוֹף edge” (see Shemos 26:28). Onkelos uses the word at the end, to clarify that the law of the release, i.e., enth year, and command us to observe all of the laws the letting go of loans described in the following verses, of this shemittah year; see there for further discussion. comes into effect only at the end of the seventh year, not 2. Literally, man who owns credit (see Shemos 22:24 note ,According to Onkelos .(ְרשׁוּ the beginning. This is in contrast with the other laws 26 for discussion of the word -is one term, meaning “a loan from his posses מ ֵשּׁה ידוֹ ,of shemittah, such as the prohibition to work the land to refer יד which apply the entire seventh year (Arachin 28b). sions” (the Torah sometimes uses the word therefore means בּ על מ ֵשּׁה ידוֹ Other commentators, however, maintain that the to possessions). The term .at the edge, can refer to either “edge” of the one who owns credit, i.e., a creditor (Beurei Onkelos; cf , ִמ ֵקּץ word year, and in this case it refers to the beginning of the Marpei Lashon, Nesinah LaGer, Lechem VeSimlah). his hand, in this , ידוֹ ,year. Accordingly, this verse introduces the general According to Rashi, however laws of shemittah that must be kept from the beginning phrase means, his authority. The verse is speaking each creditor, instructing him that he , כּל בּ על מ ֵשּׁה of the seventh year, and the following verses discuss to release his authority, i.e., his right to , שׁמוֹט ידוֹ the speciﬁc laws pertaining to relinquishing debts (Ibn should Ezra, cf. Urim VeTumim 67:26 regarding Ibn Ezra’s demand payment. Beurei Onkelos and Nesinah LaGer position; see also Ramban). point out that the cantillation (te’amim) of the verse agrees ( מ ֵשּׁה together with ידוֹ Ramban writes that when speaking of a unit of seven (which places the word years, just as the beginning of that unit refers the en- with Onkelos’ reading of this phrase. usually press or , ִי ֹגּשׂ tire ﬁrst year, the end refers to the entire seventh. The 3. Onkelos renders the word

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 172 / דברים — פרשת ראה טו / ג־ו ג ֶאת־ה נּ ְכר=י ִתּ ֑ ֹגּשׂ ו ֲ@א ֶ֨שׁר י Iְהי%ה ְל ֛ך ֶאת־א= חיך תּ ְ שׁמ ט יד;ך: ג ִמן בּר ע ְמ ִמ ִיןתּ ְתבּע ְו ִד ְיי ֵהיל ְך ִע ֲםא ְחוּך תּ ְ שׁ ֵמ ְטיד ְך: ְ ד ֶ ֕א ֶפס " כּי ֥לֹא י Iְה ֶי ְה־בּ ֖ך ֶא ְב ֑יוֹן I כּי־ברsך ְיבֶר ְכך֙ ֔יהוה בּ ֕אֶרץ ֲא ֶשׁר֙ ד ְלחוֹד ֲאֵריל ְאי ֵהיב ְך ִמ ְס ֵכּנ ֲאאֵריברכ ְאיבְר ִכנּ ְך ְיי ְבּאְ רע ִאדּי ֣יהוה ֱאלֹ ֶ֔היך ֹנW ת ְן־ל ֥ך נ ֲ@חלה ְלִר ְשׁ תּהּ: ה ֚ רק ִאם־שׁ ֣מ וֹע ִתּ ְשׁ ֔מע ְיי ֱאלה ְך י ֵהבל ְך א ֲ חסנ ְאל ֵמ ְיר תהּ: ה ְלחוֹד ִאם קבּל ְאתק ֵבּל ְבּ ֖קוֹל ֣יהוה ֱאלֹ] ה יך ִל ְשׁ ֤מֹר ל ֲ@עשׂוֹת֙ ֶא ת־כּל־ה ִ מּ ְצi וה ה ֔ זֹּאת ֲאשׁdר ְל ֵמ ְימר אדיי ֱאלה ְך ְל ִמטּ ְ רל ֶמ ְעבּ דיתכּלתּ ְ פ ֶק ְדתּאהד ִאדּי ְ א ֹנכ<י ְמצְ וּ ֖ך הֽ יּוֹם: ו I כּ ֤י־יהוה ֱאלֹ ֶ֨היך֙ בּWר ְ כ ֔ך כּ ֲ@אשׁר ִדּ ֶבּ ר־לך ְ ְ ְ ֲאנא ְמפ ֵ קּד > יוֹמא > ו ֲאֵר ְייי ֱאלהך בְּרכך ְכּ מא ִדימ ִ לּיללך ל ְך ֵדין:

רש"י (ד) ֶא ֶפס ִכּי לֹא ִי ְה ֶיה ְבּך ֶא ְביוֹן. ְוּלה ָ לּן הוּא ֵאוֹמר ִ”כּי ֶשׁהוּא ָתּ ֵאב ְל ָכל ָדּ ָבר (ויקרא רבה לד, ו): (ה) רק ִאם שׁ מוֹע לֹא ֶי ְחדּ ל ֶא ְביוֹן“ (פסוק יא), ֶא ָלּא ִבּ ְזמ ן ֶשׁא ֶ תּם ִעוֹשׂים ְרצוֹנוֹ ֶשׁל ִתּ ְשׁ מע. ָאז ”לֹא ִי ְהֶיה ְבּ ָך ֶא ְביוֹן“ י: שׁ מוֹע ִתּ ְשׁ מע. ָשׁמ ע ָמקוֹם ֶא ְב ִיוֹנים בּ ֲ א ֵח ִרים ְולֹא ָב ֶכם, ְוּכ ֶשׁ ֵאין א ֶ תּם ִעוֹשׂים ְרצוֹנוֹ ֶשׁל ִק ְמ ָעא מ ְ שׁ ִמ ִיעין אוֹתוֹ ה ְ ר ֵבּה (ספרי קטו): (ו) כּ ֲא ֶשׁר ִדּ ֶבּר ָמקוֹם ֶא ְב ִיוֹנים ָבּ ֶכם (ספרי קיד). ֶ”א ְביוֹן” דּל ֵמ ָעִני, ְוּלשׁוֹן ֶ”א ְביוֹן” ל ְך. ְו ֵה ָיכן ִדּ ֶבּר? ָ”בּ ְרוּך א ָ תּה ָבּ ִעיר“ (להלן כח, ג; ספרי קטז):

CHUMASH TRANSLATION ONKELOS ELUCIDATED You may DEMAND payment FROM a — ִמן בּר ע ְמ ִמין ִתּ ְת בּע .You may press the stranger; 3 3 ְ ְ but over — ְו ִדי ְי ֵהי ָלך ִעם ֲאחוּך ,but over what you have with MEMBER OF other NATIONS ְ — תּ ְשׁ ֵמט ְי ָדך ,(your brother, you shall release what you have with your brother (i.e., a loan your authority. 4 But [this will you shall release your authority. ְ But[4] this will not be relevant — ְלחוֹד ֲא ֵרי ָלא ְי ֵהי ָבך ִמ ְס ֵכּ ָנא .not be relevant] when there 4 ֲא ֵרי ָב ָר ָכא ,will be no destitute among you, when there will be no destitute among you ְ ְבּ א ְר ָעא ִדּי ְי ָי for Hashem will surely bless you — ְי ָב ְר ִכ ָנּך ְי ָי for Hashem will surely bless ְ ְ ,in the Land that Hashem — ֱא ָל ָהך ָי ֵהב ָלך א ֲח ָס ָנא ְל ֵמ ְיר תהּ ,you in the Land that Hashem your God, gives you as an in- your God, gives you as an inheritance to take possession heritance, to take possession of of it. ְ This will come to — ְלחוֹד ִאם ק ָבּ ָלא ְת ק ֵבּל ְל ֵמ ְימ ָרא דּ ָיי ֱא ָל ָהך .it, 5 only if you will listen fully 5 to the voice of Hashem, your be only if you will FULLY ACCEPT the WORD of Hashem, to be careful — ְל ִמ טּר ְל ֶמ ְע בּד ָית ָכּל תּ ְפ ֶק ְד ָתּא ָה ָדא ,God, to be careful to perform your God ְ ִדּי ֲא ָנא ְמ פ ֵקּד ָלך ָיוֹמא this entire commandment that to perform this entire commandment .that I command you today — ֵדין I command you today. 6 For ְ ְ ְ For Hashem, your — ֲא ֵרי ְי ָי ֱא ָל ָהך ָבּ ְר ָכך ְכּ ָמא ִדי מ ִלּיל ָלך .Hashem, your God, has blessed 6 you as He has spoken of you; God, has blessed you as He has spoken TO you; oppress, in this context to mean demand payment. 47:15). Here, the sense is that “all the above will be Tosafos U’Miluim suggests that Onkelos uses the nothing,” i.e., irrelevant, when there will be no desti- term demanding payment, in contrast with the more tute among you. The Torah assures the Jewish people forceful oppress, to clarify that not only is a strong that as long as they keep the mitzvos, they will not forceful pressing for repayment forbidden once shem- have to worry that there will be a poor class who will ittah has passed, but so is any demand for payment need loans, for there will be no poor among the Jewish at all. people (see Rashi, Ibn Ezra; see also Tur HaAruch, .(literally means “nothing” (see Bereishis cited by Me’at Tzori ֶא ֶפס The word .4

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 173 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 15 / 7-8 ְוה ֲ@עב ְ ט ֞תּ גּוֹיZם ר ִ֗ בּים ְוא תּה֙ ֣לֹא ת ֲ@ע ֔בֹט וּמשׁ ְ לתּ֙ ְבּגוֹיZם ר ִ֔ בּים ְו ֵתוֹז ְףלע ְ מ ִמיןס ִ גּ ִיא ְיןוא ְ תּ ל ְאתזוּף ְו ִת ְשׁלוֹט ְבּע ְ מ ִמיןס ִ גּ ִיאין ְוּב ֖ך ֥לֹא ִי ְמ ֽשֹׁלוּ: ס ז ִכּי־י Iְה ֶיה֩ ְב ֨ך ֶא ְב ֜יוֹן מWאu חד א ֶ֨ חיך֙ ְבּא חOד וּב ְך ל ִאי ְשׁ ְלטוּן: ֲאֵר ְיי ֵהיב ְך ִמ ְס ֵכּנא ח ֵדמא ח ְיך בּ ֲ חדא ְשׁעֶ ֔ר יך ְבּ ֨אְר ְצ֔ך ֲא ֶשׁ ֥ר־יהוה ֱאלֹ ה יך ֹנT תן ל ְך ֧לֹא ְתאT מּץ ֶאת־ ִמ ִקְּר ו ְיך ְבּאְ רע ְך ִדּ ְייי ֱאלה ְך י ֵהבל ְך לאת ְ ת ֵקףית ְלב ְב ֗ך ְו ֤לֹא ִת ְק ֹפּץ֙ ֶאת־י iְד ֔ך מWא= חיך ה ֶא ְב ֽיוֹן: ח I כּי־פ ֧ ֹת ח ִתּ ְפתּח ִלבּ ְך ְול ִאת ְק ֹפּץי ְתיד ְך ֵמ ֲא ְחוּך ִמ ְס ֵכּ נא: ח * ֶאלּ ִאמ ְפתּ ִ חתּ ְפתּ ח ֶאת־י ְד֖ך ֑לוֹ ְוה ֲ@ע ֵבט֙ תּ ֲ@ע ִב ֶ ֔יטנּוּ ֵ֚דּי מ ְ חסֹ ֔רוֹ ֲאשׁ%ר ֶי ְחmסר ֽלוֹ: י ְתיד ְך ֵל ְהּואוֹז פא ְתּוֹז ִפ ֵנּ ְהּכּ ִמסּ ֶ תח ְס ֵרוֹנהּ ִדּ ֶיי ְחס ֵ רלהּ:

*נ"א: ֲאֵרי רש"י ְוה ֲעב ְט ָתּ. ָכּל ְלשׁוֹן ה ְ לָו ָאה ְכּ ֶשׁ ֵנּוֹפל ע ל ה מּ ְ לֶוה ֵנוֹפל ִבּ ְלשׁוֹן ְל ָכ ְך ֶנ ֱא מר ”לֹא ְתא ֵ מּץ“. ֶישׁ ְל ָך ָא ָדם ֶשׁ ֵפּוֹשׁט ֶאת ָידוֹ ְו ְקוֹפָצהּ [נ“א: מ ְ פ ִעיל, ְכּגוֹן ְ”ו ִה ְלִו ָית“, ְ”וה ֲ עב ְ ט ָתּ“, ְו ִאם ָהָיה ֵאוֹמר ְ”ו ָעב ְ ט ָתּ” ָהָיה ֶשׁ ְמּר ֵ חם ְל ֵפוֹשׁט ָידוֹ, ְוָידוֹ ְק ָפוּצה], ְל ָכ ְך ֶנ ֱא מר ְ”ולֹא ִת ְק ֹפּץ“ (שם): ֵנוֹפל על ה לֶֹּוה, ְכּמוֹ ְ”ו ָלִו ָית”: ְוה ֲעב ְטתּ ִגּוֹים. ָיכוֹל ֶשׁ ְתּ ֵהא לֶֹוה ֵמא ִח יך ה ֶא ְביוֹן. ִאם לֹא ִת ֵתּן לוֹ ְסוֹפ ָך ִל ְהיוֹת ָא ִחיו ֶשׁל ֶא ְביוֹן ִמ ֶזּה וּמ ְ לֶוה ָל ֶזה, תּ ְ למוּד לוֹמ ר ְוא תּה לֹא ת ֲעבֹט (ספרי שם): (שם): (ח) פ ֹתח ִתּ ְפ תּח. ֲא ִפילּוּ כ ָ מּה ְפּ ָע ִמים (שם): ִכּי פ ֹתח וּמשׁ ְלתּ ְבּ ִגוֹים ר ִבּים. ָיכוֹל ִגּוֹים ֲא ֵח ִרים ְמוֹשׁ ִלים ָע ֶל ָיך, תּ ְ למוּד ִתּ ְפ תּח. ֲה ֵרי ִ”כּי“ ְמשׁ ֵ מּשׁ ִבּ ְלשׁוֹן ֶ”א ָלּא“: ְוה ֲע ֵבט תּ ֲע ִב ֶיטנּוּ. לוֹמ ר ְוּבך לֹא ִי ְמשֹׁלוּ (שם): (ז) ִכּי ִי ְה ֶיה ְבך ֶא ְביוֹן. ה ָ תּ ֵאב ִאם לֹא ָרָצה ְבּמ ָ תָּנה ֵתּן לוֹ ְבּה ְ לָו ָאה (שם): ֵדּי מ ְחסֹרוֹ. ְו ִאי א ָ תּה ָתּ ֵאב ֶקוֹדם (שם): ֵמא חד א ֶח ָיך. ָא ִח ָיך ֵמ ָא ִב ָיך ֵקוֹדם ְל ָא ִח ָיך ְמ ֶצוּוּה ְלה ֲ ע ִשׁירוֹ (שם; כתובות סז:): ֲא ֶשׁר ֶי ְח סר לוֹ. ֲא ִפילּוּ ֵמ ִא ֶמּ ָך (שם): ְשׁע ֶר ָיך. ֲעִנֵיּי ִע ְיר ָך ְקוֹד ִמין ל ֲ עִנֵיּי ִעיר א ֶ ח ֶרת סוּס ִל ְרכּוֹב ָע ָליו, ְו ֶע ֶבד ָלרוּץ ְל ָפָניו (שם ושם): לוֹ. זוֹ ִא ָשּׁה. (שם): לֹא ְתא ֵמּץ. ֵישׁ ְל ָך ָא ָדם ֶשׁ ִמְּצט ֵ ער ִאם ִי ֵתּן ִאם לֹא ִי ֵתּן, ְו ֵכן הוּא ֵאוֹמר ֶ”א ֱע ֶשׂה לוֹ ֵע ֶזר ְכֶּנְגדוֹ“ (בראשית ב, יח; שם ושם):

CHUMASH TRANSLATION ONKELOS ELUCIDATED you will lend[5] to many — ְו ֵתוֹזף ְל ע ְמ ִמין ס ִגּ ִיאין ְו א ְתּ ָלא ְתזוּף you will lend to many nations, but ְ ְו ִת ְשׁלוֹט ְבּ ע ְמ ִמין ס ִגּ ִיאין ָוּבך ;you will not borrow; and you will nations, but you will not borrow and you will rule over many nations, but they — ָלא ִי ְשׁ ְלטוּן rule over many nations, but they will not rule over you. will not rule over you. ְ 7 If there shall be a destitute person — ֲא ֵרי ְי ֵהי ָבך ִמ ְס ֵכּ ָנא .If there shall be a destitute per- 7 ְ ְ ONE OF[6] your — חד ֵמ א ָחיך בּ ֲח ָדא ִמ ִקּ ְר ָויך ,son among you, any of your breth- among you ְ ְ ְ — ְבּ א ְר ָעך ִדּי ְי ָי ֱא ָל ָהך ָי ֵהב ָלך ,ren, in one of your cities, in your brethren, in one of your cities ָלא ת ְת ֵקף ,Land that Hashem, your God, in your Land that Hashem, your God, gives you ְ ְ ְו ָלא ִת ְק ֹפּץ ָית ְי ָדך you shall not harden your heart — ָית ִל ָבּך gives you, you shall not harden ְ from — ֵמ ֲאחוּך ִמ ְס ֵכּ ָנא your heart and you shall not close — and you shall not close your hand your hand from [giving] your des- giving your destitute brother. ְ 8 Rather, you shall surely — ֶא ָלּא ִמ ְפ תּח ִתּ ְפ תּח ָית ְי ָדך ֵלהּ .titute brother. Rather, you shall 8 and you shall — ְו ָאוֹז ָפא ְתּוֹז ִפ ֵנּהּ surely open your hand to him and open your hand to him enough for his — ְכּ ִמ סּת ֶח ְס ֵרוֹנהּ ִדּי ֶי ְח סר ֵלהּ you shall surely lend him enough surely lend him for his need that is lacking to him. need that is lacking to him.

,literally , ֵמ א חד א ֶח יך literally means “collateral” (below, 24:10); thus 6. Onkelos clariﬁes that the phrase ֲעבוֹט .5 -literally means, you shall make a loan against of one [of] your brothers, is to be read as if it were writ ְו ה ֲע ב ְט תּ one of your brothers. [See Rashi, citing , א חד ֵמ א ֶח יך collateral. The Torah uses the this term in reference ten to any loan, since loans are generally taken with col- Sifrei, for a law that is derived from the extra word [. ֵמ א חד .(ערך עבט lateral (see Radak, Sefer HaShorashim

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 174 / דברים — פרשת ראה טו / ט־יא ט ִהשּׁ iֶמר ְל ֡ך ֶפּן־י Iְהי2ה דבר֩ ִע ְם־לב ְב ֨ך ְב ִל ֜יּע ל ֵל ֗אמֹר קְרבiה ט ִא ְס ְתּמ רל ְך ִדּ ְילמ ְאי ֵה ִיפ ְתג ִםע ִםלבּ ְך ִבּ ְרשׁע ְל ֵמימ ְ רקֵריב ת ְשׁ נת־ה ֶ֘ שּׁב ֘ ע ְשׁנOת ה ְ שּׁ ִמטּ ֒ה ְורi עה W ע ְינ֗ך ְבּא ִ֨ח יך֙ ה ֶא ְב ֔יוֹן ְו ֥לֹא שׁ תּ ְאשׁ ִב ֵיעתאשׁ תּ ִאד ְשׁ ִמ ְטּת ְאו ִת ְבא ֵ שׁעינ ְך בּ ֲ א ְחוּך ִמ ְס ֵכּנ ְאולא ִתXתּן ֑לוֹ ְוקP רא ע ֶ֨ל ֙יך ֶא ֔ל־יהוה ְוהיFה ְב ֖ך ח Wְטא: י נ ֤תוֹן ִתּ ֵתּן֙ ִת ֵתּ ֵןל ְהּו ִי ְקֵר ֲיעל ְך ֳקדם ְיי ִו ֵיהיב ְך חוֹבא: י ִמתּ ִ ןתּ ֵתּן ֔לוֹ ְו ֽלֹ ֵא־יL רע ְלב ְב֖ך ְבּ ִת ְתּ֣ך ֑לוֹ ִ֞כּי ִבּ ְגOלל | ה דּבiר ה ֶ֗ זּה ְיבֶר ְכך֙ ֵל ְהּול ִאי ְבא ִ שׁלבּ ְך ְבּ ִמ ְתּנ ְך ֵל ֲהּאֵר ְיבּ ִד ִילפּ ְתגמאה ֵד ְיןיבְר ִכנּ ְך ֣יהוה ֱאלֹ ֶ֔היך ְבּ כל־מ ֲ@ע ֶ֔שׂך ְוּב ֖ ֹכל ִמ ְשׁLלח יד;ך: יא כּ"י ֽלֹ ֶא־י ְחדּLל ְיי ֱאלה ְך ְבּ כל עוֹבד ְך ְוּב ֹכל אוֹשׁטוּת ְיד ְך: יא ֲאֵריל ִאי ְפסוֹק ֶא ְב ֖יוֹן ִמקֶּ רב האֶרץ ע ֵ֞ל־כּן א ֹנכJי ְמצְ וּך֙ ֵל ֔אמֹר ֠פּ ֠ ֹת ח ִתּ ְפ ֨תּח ִמ ְס ֵכּנ ִאמגּוֹאְ רעאע ֵ לכּ ֲןאנ ְאמפ ֵ קּד ל ְך ְל ֵמימ ִ רמ ְפתּ ִ חתּ ְפתּ ח רש"י (ט) ְוק רא ע ֶל ָיך. ָיכוֹל ִמְצָוה, תּ ְ למוּד לוֹמר ְ”ולֹא ִי ְק ָרא“ (להלן לוֹ. ֲא ִפ ֵילּוּמ ָאה ְפּ ָע ִמים (שם): לוֹ. ֵבּינוֹ ְל ֵב ֶינ ָך (שם): ִכּי ִבּ ְגלל כד, טו; ספרי קיז): ְוהיה ְבך ֵח ְטא. ִמ ָכּל ָמקוֹם, ֲא ִפילוּ לֹא הדּ בר. ֲא ִפילּוּ ָאמ ְ ר ָתּ ִל ֵיתּן, א ָ תּה ֵנוֹטל ְשׂ כר ָה ֲא ִמ ָירה ִעם ְשׂכ ר ִי ְק ָרא. ִאם ֵכּן ָל ָמּה ֶנ ֱא מר ְ”ו ָק ָרא ָע ֶל ָיך“, ְממ ֵ הר ֲאִני ִל ָיפּר ע ה מּ ֲ ע ֶשׂה (שם): (יא) על ֵכּן. ִמ ְפֵּני ֵכן: ֵלאמֹר. ֵעָצה ְל ָטוֹב ְת ָך ע ל ְי ֵדי ה ֵקּוֹרא ֵיוֹתר ִמ ִמּי ֶשׁ ֵאינוֹ ֵקוֹרא (שם): (י) נתוֹן ִתּ ֵתּן ֲאִני מ ִ שּׂ ֲיא ָך (שם קיח):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ,Beware — ִא ְס ְתּ מר ָלך ִדּ ְיל ָמא ְי ֵהי ִפ ְת ָגם ִעם ִל ָבּך ִבּ ְר שׁע ְל ֵמ ימר .Beware lest there be a lawless 9 9 thought in your heart, saying, lest there be a thought in your heart WITH WICKED- The“ — ְק ֵר יבת שׁ ָתּא ְשׁ ִב ֵיע ָתא שׁ ָתּא ִד ְשׁ ִמ ְטּ ָתא ,The seventh year approaches, NESS,[7] saying” ְו ִת ְב אשׁ ”,the [debt] release year,” and you seventh year approaches, the debt release year ְ ְ and you will look malevolently upon — ֵע ָינך בּ ֲאחוּך ִמ ְס ֵכּ ָנא will look malevolently upon your and you will not — ְו ָלא ִת ֵתּן ֵלהּ your destitute brother ְ destitute brother and you will not then he may appeal against — ְו ִי ְק ֵרי ֲע ָלך ֳק ָדם ְי ָי — give him — then he may appeal give him ִו ֵיהי ָב ְך ָחוֹבא against you to Hashem, and it you BEFORE Hashem, — and it will be a sin will be a sin upon you. 10 You shall upon you. ְו ָלא ִי ְב אשׁ You shall surely give him — ִמ תּן ִתּ ֵתּן ֵלהּ .surely give him, and let your heart 10 ְ ְ and let your heart not grieve when — ִל ָבּך ְבּ ִמ ְתּ ָנך ֵלהּ not grieve when you give him, for for it is on account — ֲא ֵרי ְבּ ִדיל ִפּ ְת ָג ָמא ָה ֵדין ,on account of this matter, Hashem, you give him ְ ְ ְ ְ — ְי ָב ְר ִכ ָנּך ְי ָי ֱא ָל ָהך ְבּ ָכל ָעוֹב ָדך ְוּב ֹכל ָאוֹשׁטוּת ְי ָדך your God, will bless you in all your of this matter deeds and in all that you turn your that Hashem, your God, will bless you in all your deeds and hand to. 11 For destitute people in all that you turn your hand to. For destitute people will — ֲא ֵרי ָלא ִי ְפסוֹק ִמ ְס ֵכּ ָנא ִמגּוֹ א ְר ָעא .will not cease to exist within the 11 על ֵכּן ֲא ָנא ְמ פ ֵקּד [Land; therefore I command you, not cease to exist within the Land,[8 ְ ִמ ְפ תּח ִתּ ְפ תּח ,therefore I command you, saying — ָלך ְל ֵמ ימר saying, ”You shall surely open

to mean wicked- above, 13:14 (citing Sanhedrin 111b), that the term ְב ִליּ על Onkelos translates the word .7 -without a yoke.” A per“ , ְבּ ִלי ׄעל is an acronym for ְבּ ִליּ על ;(ness (see above, 13:14 with note 24, Rashbam here is one who throws the ְבּ ִליּ על here, Onkelos adds the beis preﬁx to explain that the son who is described as wickedness of the person caused him to have that yoke and authority of Heaven off of himself. thought (see further, HaKesav VeHaKabbalah). 8. The verse does not mean that there will always be The Chumash translation, lawless, follows Rashi destitute people present in the Land, for earlier (vv.

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 175 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 15 / 12-14 ֶאת־י ְד ֜ך ְלא חיך ל ֲ@ע ִניּך ְוּל ֶא ְב ֽיֹ ְנ ֖ך ְבּאְ רצ;ך: ס יב I כּ ִי־ימּ ֵ֨כר ְל ֜ך י ְתיד ְך ל ֲ א ְחוּך ְלע ְ ני ְך ְוּל ִמ ְס ֵכּנ ְך ְבּאְ רע ְך ֲ:אֵר ִיי ְזד בּ ןל ְך אZ ח יך ה ִע ְבִ ֗רי ֚אוֹ ה ִע ְבִר֔יּה ו ֲ@עב ְד֖ך T שׁשׁ שׁ[ נים וּב שּׁנה֙ ה ְ שּׁ ִב ִ֔יעת ֲא ְחוּך בּר ִי ְשׂר ֵאל אוֹ בּת ִי ְשׂר ֵאל ְו ִי ְפ ְל ִחנּ ְך ִשׁ ְיתשׁ ִנין ְוּבשׁ תּ ְאשׁ ִב ֵיעתא ְ ְ ְתּשׁ ְ לּ% חנּוּ ח ְפשׁ=י מ Wִעמּך: יג ְוI כ ְי־תשׁ ְ לּ% חנּוּ ח ְפשׁ=י מ Wִעמּך ֥לֹא ִתּ ְפ ְט ִר ֵנּ הּבּר ִחוֹרין ֵמ ִעמּ ְך: יג ו ֲ אֵרי ִת ְפ ְט ִר ֵנּ הבּר ִחוֹרין ֵמ ִעמּ ְך לא ְתשׁ ְ לּ חנּוּ ֵר יקם: יד ה ֲ@עs ניק תּ ֲ@ע ִניק֙ ֔לוֹ ִמ ֣צֹּ ְאנ ֔ך ִוּמגְּר ְנ ֖ך ִוּמִיּ ְקב]ך ִת ְפ ְט ִר ֵנּה ֵר יקן: יד א ְפרשׁאת ְפ ֵר ֵשׁלהּ ֵמענ ְך ֵוּמ ִא ְדּר ְך ִוּממּ ֲעצ ְרתּ ְך רש"י ְלא ִח יך ל ֲע ִנֶיּ ָך. ְל ֵא ֶיזה ָאח, ֶל ָעִני. ”לּ ֲ עִנֶיּ ָך”, ְ[ל ָכ ְך ָכּתוּב] ִדּין, ֶשׁ ֵאין ָה ִא ָשּׁה ִנ ְמ ֶכּ ֶרת ִבְּגֵנ ָב ָתהּ, ֶשׁ ֶנּ ֱא מר ִ”בְּגֵנ ָבתוֹ“ (שמות כב, ְבּיוּ‘‘ד ֶא ָחד, ְלשׁוֹן ָעִני ֶא ָחד הוּא, ֲא ָבל ֲ”עִנֶיּ ָיך” ִבּ ְשֵׁני ִיוּדי‘‘ן ְשֵׁני ב) ְולֹא ִבְּגֵנ ָב ָתהּ (סוטה כג:), ֶא ָלּא ִבּ ְקט ָ נּה ֶשׁ ְמּ ָכ ָרהּ ָא ִב ָיה, ְו ִל ֵמּד ֲעִנִיּים: (יב) ִכּי ִימּ ֵכר ְל ָך. על ְי ֵדי ֲא ֵח ִרים, ִבּ ְמ ָכרוּהוּ ֵבּית ִדּין ָכּאן ֶשׁ ִאם ָיְצאוּ ֵשׁשׁ ָשִׁנים ֶקוֹדם ֶשׁ ָתּ ִביא ִס ָימִנין ֵתֵּצא (ספרי קיח). ִבְּגֵנ ָבתוֹ ה ָ כּתוּב ְמד ֵ בּר (קדושין יד:). ו ֲ ה ֵרי ְכ ָבר ֶנ ֱא מר ִ”כּי ִת ְקֶנה ְועוֹד ִח ֵידשׁ ָכּאן ”ה ֲ עֵניק תּ ֲ עִניק“: (יד) ה ֲע ֵניק תּ ֲע ִניק. ְלשׁוֹן ֶע ֶבד ִע ְב ִרי“ (שמות כא, ב) ִוּב ְמ ָכרוּהוּ ֵבּית ִדּין ה ָ כּתוּב ְמד ֵ בּר ֲע ִדי, ְבּ גוֹבהּ ְוּבמ ְ ר ִאית ָהעִ ין, ָדּ ָבר ֶשְׁיּ ֵהא ִנ ָיכּר ֶשׁ ֱה ִט ָיבוֹת לוֹ. ְוֵישׁ (מכילתא משפטים יב), ֶא ָלּא ִמ ְפֵּני ְשֵׁני ְד ָב ִרים ֶשׁ ִנּ ְתח ְ דּשׁוּ ָכאן: ֶא ָחד ְמ ָפ ְר ִשׁים: ְלשׁוֹן ה ְ ט ָעָנה על צָ וּארוֹ: ִמצֹּ ְאנך ִוּמגּ ְר ְנך ִוּמ ִיּ ְק ֶב ָך. ֶשׁ ָכּתוּב אוֹ ה ִע ְב ִר יּה, א ף ִהיא ֵתֵּצא ְבּ ֵשׁשׁ, ְולֹא ֶשִׁי ְמּ ְכּ ָרוּה ֵבּית ָיכוֹל ֵאין ִלי ֶא ָלּא ֵאלּוּ ִב ְל ָבד, תּ ְ למוּד לוֹמ ר ֲא ֶשׁר ֵבּר ְכ ָך, ִמ ָכּל

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ְ ְל ע ְנָיך You shall surely open up your hand“ — ָית ְי ָדך ל ֲאחוּך your hand to your brother, to ְ ְ to your brother, to your poor, and to your — ְוּל ִמ ְס ֵכּ ָנך ְבּ א ְר ָעך your poor, and to your destitute in your Land.” destitute in your Land.” ְ ְ ,If your brother — ֲא ֵרי ִי ְז ד בּן ָלך ֲאחוּך בּר ִי ְשׂ ָר ֵאל אוֹ בּת ִי ְשׂ ָר ֵאל .If your brother, a Hebrew 12 12 man or a Hebrew girl, will be an ISRAELITE MAN[9] or an ISRAELITE GIRL, will be sold to ְ ,he shall serve you for six years — ְו ִי ְפ ְל ִח ָנּך ִשׁית ְשׁ ִנין ,sold to you, he shall serve you for you ְ and in the seventh — ְוּב שׁ ָתּא ְשׁ ִב ֵיע ָתא ִתּ ְפ ְט ִר ֵנּהּ בּר ִחוֹרין ֵמ ִע ָמּך six years, and in the seventh year you shall send him away from year you shall RELEASE HIM from you AS A FREEDMAN.[10] ְ But when you RELEASE HIM — ו ֲא ֵרי ִת ְפ ְט ִר ֵנּה בּר ִחוֹרין ֵמ ִע ָמּך .you free. 13 But when you send 13 you shall — ָלא ִת ְפ ְט ִר ֵנּה ֵר ָיקן ,him away from you free, you from you AS A FREEDMAN shall not send him away empty- not RELEASE HIM empty-handed. 14 YOU SHALL SURELY SET ASIDE[11] gifts — א ְפ ָר ָשׁא ת ְפ ֵרשׁ ֵלהּ .handed. You shall surely adorn 14 ְ ְ ְ ,from your flocks — ֵמ ָע ָנך ֵוּמ ִא ְדּ ָרך ִוּמ מּ ֲע צ ְר ָתּך him from your flocks, from your FOR him threshing floor, and from your vat; from your threshing floor, and from your wine and oil PRESS;[12]

4-5), the Torah promises that when the Jewish people to mean freedom: in the seventh year you shall send refers to ח ְפ ִשׁי ,will follow the Torah there will be no destitute among him to freedom. According to Onkelos them! Rather, it means that destitute people won’t the servant’s status: in the seventh year you shall re- cease to exist forever — at some point the people may lease him as a freedman. See Limudei Lashon (p. 324) fall from the state of complete observance of the Torah, for discussion of this dispute. refers to an adornment worn on a high ענק and then there will be poor people even in Eretz Yisrael 11. The root is used ע נק Ramban; see there for another approach). and visible place (in Mishlei 1:9, the word) 9. Starting from the beginning of Shemos, Onkelos ren- for a necklace). Here, it means that you shall give him a Jew (see Shemos 1:15, a signiﬁcant gift, one by which it will be noticeable that , ְי הוּדאי as ִע ְבִרי ders the term a you have beneﬁted him (Rashi). Onkelos translates , ֶע ֶבד ִע ְבִרי with note 15). Only in the context of an according to the implied meaning (Me’at Tzori; see , בּר ִי ְשׂר ֵאל Jewish servant, does Onkelos translates it as an Israelite. For various explanations of this exception, Lechem VeSimlah and Or HaTargum). ֶי ֶקב see Beurei Onkelos to Shemos 1:15; Nefesh HaGer ibid. 12. Rashi (Bamidbar 18:27) writes that the Hebrew 21:2; Parshegen ibid. 21:2; see also note 2 to Shemos 21:2. refers to the vat where wine or oil is stored after it is pressed out of the fruit. Onkelos, however, translates ח ְפ ִשׁי Rashi (to Shemos 21:2) interprets the Hebrew .10

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 176 / דברים — פרשת ראה טו / טו־יז ֲאשׁ)ר בּWר ְ כ ֛ך ֥יהוה ֱאלֹ היך ִתּ ֶתּ ֽן־לוֹ: טו ְוזכְ ר ֗תּ כּZי ע ֶ~בד ה ִ֨י ית֙ ִדּיבְרכ ְך ְיי ֱאלה ְך ִתּ ֶתּ ֵןלהּ: טו ְו ִת ְדכּ ֲ ראֵריע ְ בד ֲאהֵויתא ְבּא2ֶרץ ִמ ְצ ֔ר ִים וִ יּ ְפ ְדּ֖ך ֣יהוה ֱאלֹ] ה יך ע ֵ֞ל־כּן א ֹנכי ְמצְ וּ֛ך ְבּאְ רע ְאד ִמ ְצר ִ@ים וּפְ רק ְך ְיי ֱאלה ְך ע ֵ לכּ ֲןאנ ְאמפ ֵ קּ ד ל ְך ְ ֶאת־ה דּF בר ה זּה הֽ יּוֹם: טז ְוהי ֙ה I כּי־יֹ O אמר ֵא ֶ֔ליך ֥לֹא ֵאX צא מ Wִעמּך י ִתפּ ְתגּמאה ֵדין יוֹמא ֵדין: טז ִו ֵיה ֲיאֵר ֵייימ רל ְך ל ֶאאפּוֹק ֵמ ִעמּ ְך ְ J כּי ֲאה Wְבך֙ ְו ֶא ֵת־בּ ֶ ֔יתך ִכּ ֥י־טוֹב ֖לוֹ ִעמּך: יז ְולק ְ חiתּ ֶאת־ה מְּ ר ֵ֗צ ע ֲאֵריר ֲ חמ ְך ְוי ֱתאנשׁ ֵבּית ְך ֲאֵריט ֵבל ִהּעמּ ְך: יז ְו ִתסּ ביתמְ ר ְצעא ְונתP תּה ְבא ְזנוֹ֙ וּב ֶ ֔ דּ ֶלת ְוהיFה ְל֖ך ע 2ֶבד עוֹלם ְואLף ל ֲ@אמ ְת֖ך ְו ִת ֵתּ ְןבּ ֻא ְד ֵנהּ ְוּבדשׁ ִאו ֵיהיל ְך ֶע ֶבד פּל ְחלעלם ְוא ְ ףלא ְ מת ְך רש"י מ ה ֶשּׁ ֵבּר ְ כ ָך ְבּוֹר ֶא ָך. ְו ָל ָמּה ֶנ ֶא ְמרוּ ֵאלּוּ, ָמה ֵאלּוּ ְמ ָיוּח ִדים ֶשׁ ֵהם ְו ָשִׁנ ִיתי ְל ָך ִמ ִבּיזּ ת ִמְצרִ ים ִוּביזּ ת הָ יּם, א ף א ָ תּה ה ֲ עֵנק ְוּשֵׁנה ִבּ ְכל ל ְבּ ָר ָכה, א ף ָכּל ֶשׁהוּא ִבּ ְכל ל ְבּ ָר ָכה, ָיְצאוּ ְפּ ָרדוֹת (שם). לוֹ (ספרי קכ): (יז) ֶע ֶבד עוֹלם. ָיכוֹל ְכּמ ְ שׁ ָמעוֹ, תּ ְ למוּד לוֹמ ר ְו ָל ְמדוּ ר ֵבּוֹתינוּ ְבּמ ֶ סּ ֶכת ִק ִידּוּשׁין (יז.) ִבְּג ֵז ָרה ָשָׁוה כּ ָ מּה ֵנוֹתן ְ”ושׁ ְ ב ֶתּם ִאישׁ ֶאל ֲא ֻח ָזּתוֹ ְו ִאישׁ ֶאל ִמ ְשׁפּ ְ חתּוֹ ָתּ ֻשׁבוּ“ (ויקרא כה, לוֹ ִמ ָכּל ִמין ָו ִמין: (טו) ְוזכ ְרתּ ִכּי ֶע ֶבד ה ִי ָית. ְו ֶה ֱענ ְ ק ִתּי י), ָהא ָלמ ְ ד ָתּ ֶשׁ ֵאין ֶזה ֶא ָלּא ָעוֹלמוֹ ֶשׁל ֵיוֹבל (מכילתא משפטים לו):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ as Hashem, your God, has blessed — ִדּי ָב ְר ָכך ְי ָי ֱא ָל ָהך ִתּ ֶתּן ֵלהּ as Hashem, your God, has blessed you, so shall you give him. 15 You you, so shall you give him. -You shall re — ְו ִת ְד כּר ֲא ֵרי ע ְב ָדא ֲה ֵו ָיתא ְבּ א ְר ָעא ְד ִמ ְצר ִ:ים .shall remember that you were a 15 slave in the land of Egypt, and member that you were a slave in the land of Egypt, ְ ְ ;and Hashem, your God, redeemed you — וּפ ְר ָקך ְי ָי ֱא ָל ָהך Hashem, your God, redeemed ְ -therefore, I com — על ֵכּן ֲא ָנא ְמ פ ֵקּד ָלך ָית ִפּ ְת ָגּ ָמא ָה ֵדין ָיוֹמא ֵדין you; therefore, I command you regarding this matter today. mand you regarding this matter today.[13] ְ ְ 16 In the event he will — ִו ֵיהי ֲא ֵרי ֵי ימר ָלך ָלא ֶאפּוֹק ֵמ ִע ָמּך .In the event he will say to 16 ְ ֲא ֵרי ר ֲח ָמך ְו ָית ֱא ָנשׁ ”,you, ”I will not leave you,” for he say to you, “I will not leave you ְ ֲא ֵרי ָטב ֵלהּ [for he loves you and your household,[14 — ֵבּ ָיתך loves you and your household, for ְ ,for it is good for him with you — ִע ָמּך it is good for him with you, 17 then ְו ִת ֵתּן ,then you shall take the awl — ְו ִת סּב ָית מ ְר ְצ ָעא .you shall take the awl and put it 17 and put it through his ear and — ְבּ ֻא ְד ֵנהּ ְוּב ָד ָשׁא through his ear and the door, and ְ and he shall be for — ִו ֵיהי ָלך ֶע ֶבד ָפּ לח ְל ָע ָלם ,he shall be for you an eternal ser- the door ְ ְו אף ְל א ְמ ָתך [vant. Even to your maidservant you a servant WHO SERVES FOREVER.[15

.(referring to the press itself (see HaKesav Sifrei DeVei Rav, Panim Yafos, Minchas Chinuch §482 , מ ֲע צְר תּא it as VeHaKabbalah, Tirgem Avraham there). literally means “your house.” Onkelos renders ֵבּ ֶית ך .14 13. Hashem not only freed you from Egypt, but also it the people of your house, i.e., your household. Indeed, showered you with gifts; so too, you must free your Sifrei derives from this interpretation that should the servant after six years, and when he leaves you must master not have a wife and children, his servant may bestow gifts upon him (Rashbam, Ralbag). According to not undergo this procedure. Rashi, the verse refers to the twofold gifts that one must give his newly freed servant (from your animals and 15. I.e., until the Yovel year (Rashi). Onkelos’ trans- also from your produce), which are rooted in the double lation, and he shall be for you a servant “who serves” gifts that Hashem gave the Jewish people: the spoils forever, makes reference to the parallel verse in -and he shall serve you for ,ו ֲע בדוֹ ְל ֹע לם :(of Egypt at the time of the Exodus, and spoils collected Shemos (21:6 at the splitting of Yam Suf (see Shemos 12:35-36, and ever. See Lechem VeSimlah there for an explanation Rashi to ibid. 15:22; for discussion of the nature of this of why Onkelos combines these phrases (see also Or twofold gift that one must give his servant, see Peirush HaTargum, Bereishis 9:25; Me’at Tzori here).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 177 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 15 / 18-19 ְ תּ ֲ@ע ֶשׂ W ה־כּן: יח ֽלֹ ִא־י ְקשׁ2ה ְב ֵע ֶ֗ינך ְבּשׁ לּ Wֲח ֨ך ֹא ֤תוֹ ח ְפ ִשׁי֙ מ Wִע֔מּך תּ ְ ע ֵבּ ֵדכּן: יח ל ִאי ְק ֵשׁ ְיב ֵעינ ְך ְבּ ִמ ְפ ְטר ְך י ֵתהּ בּר ִחוֹרין ֵמ ִעמּ ְך ִ֗כּי ִמ ְשׁ ֶנה֙ ְשׂכOר שׂ ִ֔כיר ֲעב ְד֖ך שׁTשׁ שׁ[ נים וּבWר ְ כך֙ ֣יהוה ֲאֵר יעל חד ְתֵּריןכּ ֲ אג ֲ רא ִגיראפּ ְ לח ְך ִשׁ ְיתשׁ ִנ ִיןויבְר ִכנּ ְך ְיי ֱאלֹ ֶ֔ה יך ְבּ ֖ ֹכל ֲא% שׁר תּ ֲ@ע; שׂה: פ ֱאלה ְך ְבּ ֹכ ִלדּית ְ ע ֵבּד: שביעי יט כּל־ה ְ בּ ֡כוֹר ֲא ֶשׁר֩ ִיוּ ֵ֨לד ִבּ ְבקְר ֤ך ְוּב ֽצֹ ְאנך֙ ה זּ֔כר תּ ְ ק= דּישׁ יט כּל ְבּוּכרא ִדּ ִיי ְת ְי ִל ְידבּתוֹר ְך ְוּבענ ְך ִדּ ְכ ִרין תּ ְ ק ֵדּשׁ @ ל ֣יהוה ֱאלֹ] ה יך ֤לֹא ת ֲ@עבֹד֙ ִבּ ְב ֣ ֹכר ֶ ֔שׁוֹרך ְו ֥לֹא ת ֖ ֹגז ְבּ ֥כוֹר צֹאנ;ך: קדם ְיי ֱאלה ְך ל ִאת ְפל ְ חבּ ְבוּכר ְאדתוֹר ְך ְול ִאתגּוֹז ְבּוּכר ְאדענ ְך: רש"י ְו אף ל ֲאמ ְתך תּ ֲע ֶשׂה ֵכּן. ה ֲ עֵנק ָלהּ. ָיכוֹל אף ִל ְרִצ ָיעה ִה ְשָׁוה ”לֹא י ְ ק ִדּישׁ ִאישׁ ֹאתוֹ“ ֶ[שׁ ֶנּ ֱא מר ”א ְ ך ְבּכוֹר ֲא ֶשׁר ְי ֻב כּר לה‘ וגו‘ ”] ה ָ כּתוּב ָאוֹתהּ, תּ ְ למוּד לוֹמר ִ”אם ָאמֹר יֹ אמר ָה ֶע ֶבד“ (שמות כא, (ויקרא כז, כו) ָהא ֵכּיצ ד, ֵאינוֹ מ ְ ק ִדּישׁוֹ ְל ָק ְר ָבּן א ֵ חר, ְו ָכאן ִל ֵמּד ה), ֶע ֶבד ִנ ְרָצע ְו ֵאין ָא ָמה ִנ ְרצ ע ת (ספרי קכב): (יח) ִכּי ִמ ְשׁ ֶנה ֶשׁ ִמְּצָוה לוֹמ ר ֲה ֵרי א ָ תּה ָקדוֹשׁ ִל ְב ָכוֹרה. ָדּ ָבר א ֵ חר, ִאי ֶא ְפ ָשׁר ְשׂכר שׂ ִכיר. ִמ ָכּאן ָא ְמרוּ: ֶע ֶבד ִע ְב ִרי ֵעוֹבד ֵבּין בּיּוֹם ֵוּבין לוֹמר ”תּ ְ ק ִדּישׁ“ ֶשׁ ְכּ ָבר ֶנ ֱא מר ”לֹא י ְ ק ִדּישׁ“, ְו ִאי ֶא ְפ ָשׁר לוֹמר ”לֹא בּ לְּ י ָלה, ְו ֶזהוּ ִכּ ְפלִ ים ֶשׁבּ ֲ ע בוֹדת ְשׂ ִכ ֵירי יוֹם. וּמהוּ ֲע ָבוֹדתוֹ ב לְּ י ָלה? י ְ ק ִדּישׁ” ֶשׁ ֲה ֵרי ְכּ ָבר ֶנ ֱא מר ”תּ ְ ק ִדּישׁ”, ָהא ֵכּיצ ד, מ ְ ק ִדּישׁוֹ א ָ תּה רבּוֹ ֵמוֹסר לוֹ ִשׁ ְפ ָחה ְכנ ֲ עִנית ְוהְ וּ ָלדוֹת ָל ָאדוֹן (שם קכג; קדושין טו.): ֶה ְק ֵדּשׁ ִעלּוּי ְו ֵנוֹתן ְל ֶה ְק ֵדּשׁ ְכּ ִפי טוֹב ת ֲהָנ ָאה ֶשׁבּוֹ (ערכין כט.): (יט) כּל ה ְבּכוֹר וגו‘ תּ ְק ִדּישׁ. ְוּב ָמקוֹם א ֵ חר הוּא ֵאוֹמר לֹא ת ֲעבֹד ִבּ ְב ֹכר ֶשׁוֹרך ְולֹא ת ֹגז וגו‘. אף ה ִ חילּוּף ָל ְמדוּ

CHUMASH TRANSLATION ONKELOS ELUCIDATED [Even to your maidservant shall you do the same.[16 — תּ ְע ֵבּד ֵכּן shall you do the same. 18 It shall ְ It shall not be difficult in your eyes — ָלא ִי ְק ֵשׁי ְב ֵע ָינך .not be difficult in your eyes when 18 ְ ְ ,you send him away free from you when you RELEASE HIM from — ְבּ ִמ ְפ ְט ָרך ָי ֵתהּ בּר ִחוֹרין ֵמ ִע ָמּך ְ for twice the wage of a hired hand ֲא ֵרי על חד ְתּ ֵרין כּ ֲא גר ֲא ִג ָירא פּ ְל ָחך ִשׁית ,you AS A FREEDMAN has he served you [for these] six for twice the wage (i.e., worth) of a hired hand has he — ְשׁ ִנין ְ ְ ,years; and Hashem, your God ִו ָיב ְר ִכ ָנּך ְי ָי ֱא ָל ָהך ְבּ ֹכל ִדּי ת ְע ֵבּד [served you for these six years;[17 will bless you in all that you do. — and Hashem, your God, will bless you in all that you do. 19 Every firstborn male that ְ ְ ALL firstborn — ָכּל ְבּוּכ ָרא ִדּי ִי ְת ְי ִליד ְבּ ָתוֹרך ְוּב ָע ָנך ִדּ ְכ ִרין .is born in your cattle and in 19 your flock, you shall sanctify to MALES[18] that are born in your cattle and in your flock ְ -you shall sanctify to be brought as a sac — תּ ְק ֵדּשׁ ָק ָדם ְי ָי ֱא ָל ָהך Hashem, your God; you shall ְ ָלא ִת ְפ לח ְבּ ְבוּכ ָרא ְד ָתוֹרך [not work with the firstborn of rifice BEFORE Hashem, your God;[19 ְו ָלא ִתגּוֹז your ox nor shall you shear — you shall not work with the firstborn of your ox ְ .nor shall you shear the firstborn of your flock — ְבּוּכ ָרא ְד ָע ָנך .the firstborn of your flock

16. This refers only to the mitzvah of extending gifts. period for a hired hand is for a duration of three A maidservant does not have the option to extend her years (see Yeshayah 16:14). Thus, the verse means servitude beyond six years (Rashi). that this servant serves twice as long as a hired man. Accordingly, the verse reads: for twice the wage of a 17. Sending one’s servant free after just six years may hired hand — six years — has he served you (Ibn Ezra seem unfair, for then what would differentiate a ser- and others; see Rama, Choshen Mishpat 333:3 for a vant from a hired hand? Our verse teaches that they halachic application of this interpretation). are in fact not the same, for he has served you twice the amount of a hired hand. A hired hand works only 18. See Me’at Tzori regarding Onkelos’ use of the plural by day; a servant serves his master at night as well, for “the males.” See Lechem VeSimlah regarding Onkelos’ males, instead of the more literal , ִדּ ְכִרין he may cohabit with a maidservant and their children use of the term .the males , ִדּ ְכר יא .(belong to the master (Rashi, from Kiddushin 15a Other commentators explain that the standard 19. In an earlier Torah passage, we were taught that a

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 178 / דברים — פרשת ראה טו / כ־כב כ ִל ְפ ֵני֩ ֨יהוה ֱאלֹ~ היך ֽ ֹת ְאכ ֶ֨לנּוּ֙ שׁנiה ְבשׁ֔נה בּ מּ ֖קוֹם כ ֳקד ְםיי ֱאלה ְך ֵתּ ְיכ ִל ֵנּהּשׁ תּ ְאבשׁ תּא ְבּא ְ תרא ֲא ֶשׁ ִר־י ְבO חר ֑יהוה א תּה ֵוּבית;ך: כא ְו ִכי־י Iְה ֶ֨יה ֜בוֹ ֗מוּם ִדּי ִי ְת ְר ֵעי ְייא ְ תּ ֶו ֱאנשׁ ֵבּית ְך: כא ו ֲ אֵר ְיי ֵה ֵיבהּ מוּמא ִפּ ֵ֨סּ ח֙ ֣אוֹ ִעֵ ֔וּר ֖ ֹכּל ֣מוּם רע ֣לֹא ִת ְזבּ ֶ֔חנּוּ @ ל ֖יהוה ֱאלֹ; ה יך: ֲח ִג ֲיראוֹעִו ֹירכּל מוּם ִבּישׁל ִאת ְכּ ִס ֵנּהּ ֳקדם ְיי ֱאלה ְך: כב ִבּ ְשׁע ריך ֽ ֹתּ ְאכ]לנּוּ ה טּמsא ְוה טּהוֹר֙ י ְ ח ֔דּו כּ ְ צּב=י ְוכא יּל: ְ כב ְבּ ִקְר ויך ֵתּ ְיכ ִל ֵנּ ְהּמס ֲאב ְאוד ְ כיאכּ ֲ חדא ִכּ ְבסר > ְואְ יּ לא: ט ְ ביא

רש"י ר ֵבּוֹתינוּ ֶשׁ ָאסוּר (ספרי קכד; חולין קלז.), ֶא ָלּא ֶשׁ ִדּ ֵבּר ה ָ כּתוּב ְוּב ֹכרֹת ְבּ ָק ְר ָך ְוצֹ ֶאנ ָך“ (לעיל יד, כג). מ ה מּ ֲ ע ֵשׂר ֵשִׁני ֵאינוֹ ִנ ְפ ָסל בּ הֶֹוּוה: (כ) ִל ְפ ֵני ה‘ ֱאלֹ ֶה יך ֹת ְאכ ֶלנּוּ. ל ֹ כּ ֵהן הוּא ֵאוֹמר, ִמ ָשָּׁנה ל ֲ ח ֶב ְר ָתּהּ א ף ְבּכוֹר ֵאינוֹ ִנ ְפ ָסל, ֶא ָלּא ֶשׁ ִמְּצָוה ְתּוֹך ְשָׁנתוֹ ֶשׁ ְכּ ָבר ָמִצינוּ ֶשׁהוּא ְבּמּ ְ תּנוֹת ְכּ ָהוּנּה, ֶא ָחד ָתּם ְו ֶא ָחד בּ על מוּם, (ספרי קו): שׁנה ְבשׁ נה. ִאם ְשׁ ָחטוֹ ְבּסוֹף ְשָׁנתוֹ, ְאוֹכלוֹ אוֹתוֹ ֶשׁ ֶנּ ֱא מר ְ”וּב ָשׂ ָרם ִי ְהֶיה ָלּ ְך וגו‘ ” (במדבר יח, יח; בכורות כח.): היּוֹם ְויוֹם ֶא ָחד ִמ ָשָּׁנה ֲא ֶח ֶרת, ִל ֵמּד ֶשׁ ֶנּ ֱאכ ל ִל ְשֵׁני ָי ִמים ְולְ י ָלה שׁנה ְבשׁ נה. ִמ ָכּאן ֶשׁ ֵאין מ ְ שׁ ִהין אוֹתוֹ ֵיוֹתר על ְשָׁנתוֹ (בכורות ֶא ָחד (ספרי קכה; בכורות כז:): (כא) מוּם, ְכּ ָלל. ִפּ ֵסּ ח אוֹ כו:). ָיכוֹל ְי ֵהא ָפּסוּל ִמ ֶשּׁ ָע ְב ָרה ְשָׁנתוֹ, ְכּ ָבר הוּק שׁ ְלמ ֲ ע ֵשׂר, ִעֵוּר, ְפּ ָרט. ֹכּל מוּם רע, ָחז ר ְו ָכ לל. מה ה ְ פּ ָרט ְמ ָפוֹרשׁ מוּם ֶשׁ ֶנּ ֱא מר ְ”ו ָאכ ְ ל ָתּ ִל ְפֵני ה‘ ֱאלֹ ֶה ָיך מ ְ עשׂ ר ְדָּגְנ ָך ִתּירֹ ְשׁ ָך ְוִיְצ ָה ֶר ָך ה ָ גּלוּי ְו ֵאינוֹ ֵחוֹזר, א ף ָכּל מוּם ֶשׁבּ ָ גּלוּי ְו ֵאינוֹ ֵחוֹזר (בכורות לז.):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ Before Hashem, your — ֳק ָדם ְי ָי ֱא ָל ָהך ֵתּ ְיכ ִל ֵנּהּ שׁ ָתּא ְב שׁ ָתּא .Before Hashem, your God, 20 20 ְבּ א ְת ָרא [shall you eat it, year by year, God, shall you (the Kohen) eat it, year by year,[20 א ְתּ ֶו ֱא ָנשׁ ;in the place that Hashem will FAVOR — ִדּי ִי ְת ְר ֵעי ְי ָי ְ in the place that Hashem will .you and your household — ֵבּ ָיתך choose, you and your house- ֲח ִגיר ו ֲא ֵרי ְי ֵהי ֵבהּ ָמוּמא hold. 21 If it shall have a blem- 21. — If it shall have a blemish — -if it is lame or blind, or any oth — אוֹ ֲע ִויר ֹכּל מוּם ִבּישׁ ְ ish — [if it is] lame or blind you shall — ָלא ִת ְכּ ִס ֵנּהּ ֳק ָדם ְי ָי ֱא ָל ָהך — er serious blemish [or has] any serious blemish not slaughter it as an offering BEFORE Hashem, your — you shall not slaughter it to God. ְ 22 Rather, in your cities — ְבּ ִק ְר ָויך ֵתּ ְיכ ִל ֵנּהּ ְמ ָס ֲא ָבא ְו ד ְכָיא כּ ֲח ָדא .Hashem, your God. In your 22 cities shall you eat it, the im- shall you eat it, the impure and the pure one togeth- like THE FLESH OF the deer and the — ִכּ ְב סר ט ְב ָיא ְו א ְיּ ָלא [pure and the pure one together, er,[21 like the deer and the hart. hart.[22]

firstborn kosher domestic animal is consecrated from the manner with which the firstborn must be treated birth and given to a Kohen (Vayikra 27:26, Bamidbar (Ramban to Vayikra 27:26). 18:18). Here the Torah adds a number of laws regard- 20. The Kohen should bring it as an offering within the ing this. first year of its life (Rashi). In Vayikra 27:26, the verse teaches that the firstborn ,An offering may not be eaten by one who is impure .21 לֹא י ְק ִדּישׁ ִאישׁ :is automatically consecrated from birth a man shall not consecrate it … for it is and must be eaten only in Yerushalayim. This verse , ֹאתוֹ . . . לה‘ הוּא Hashem’s. Our verse states that although that is so, teaches that a blemished firstborn loses its consecrated one should still verbally express its holiness by declar- status, and therefore has no such restrictions. It still ing it sanctified as a firstborn when it is born (Rashi, remains the Kohen’s property, however, and it may not based on Arachin 29a). be worked or sheared. Alternatively, our verse means that you shall treat 22. I.e., it can no longer be sanctified, just as the deer it in a holy manner. Accordingly, this serves as an and the hart, which are species that cannot be sancti- introduction to the rest of the passage, which details fied as offerings (Rashi above, 12:15).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 179 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 15 / 23 — 16 / 1

כג L רק ֶאת־דּ ֖מוֹ ֣לֹא ֹת x אכל על־האFֶרץ ִתּ ְשׁ ְפּ כנּוּ כּ מּ ִים: פ כג ְלחוֹד י ְתדּ ֵמהּל ֵאתיכוֹל ע לאְ רע ֵאתּ ְישׁ ִד ֵנּ ְהּכּמ יּא: [טז] א שׁמוֹר֙ ֶא ֣ ֹת־ח ֶדשׁ הא ִ ֔ביב ְועZ שׂ ית ֶ֔פּ סח @ ל ֖יהוה ֱאלֹ] היך ִ֞כּי טז א ט ריתיְ רחאד ֲ א ִביב ְאות ְ ע ֵבּ ִדפּ ְסחא ֳקדם ְיי ֱאלה ְך ֲאֵרי ְבּ ֣ ֹח ֶדשׁ הא ִ ֗ביב ִ֨הוֹצ ֲיא֜ך ֧יהוה ֱאלdֹ ה יך ִמ ִמּ ְצר mִים ל ְי לה: ְ ְ ְ ְבּיְ רחאד ֲ א ִביבאא ְ פּקך ְיי ֱאלהך ִמ ִמּ ְצר ִ@ים ו ֲעבד לך > ִנ ִסּין ְבּ ֵל ְיליא: רש"י (כג) רק ֶאת דּמוֹ לֹא ֹת ֵאכל. ֶשׁלֹּא ֹת אמר ִהוֹאיל ְוכוּלּוֹ ְו ִאם ָלאו, ע ֵ בּר ֶאת ה ָ שָּׁנה (ספרי קכז): ִמ ִמּ ְצר ִים ל ְי לה. ֶה ֵיתּר ה ָ בּא ִמ ְכּל ל ִאיסּוּר הוּא, ֶשׁ ֲה ֵרי ָקדוֹשׁ ְוִנ ְשׁ ָחט בּחוּץ ְבּלֹא ו ֲ הלֹא בּיּוֹם ָיְצאוּ, ֶשׁ ֶנּ ֱא מר ִ”מ ָמּ ֳחר ת ה ֶ פּס ח ָיְצאוּ ְבֵני ִי ְשׂ ָר ֵאל ִפּ ְדיוֹן ְוֶנ ֱא ָכל, ָיכוֹל ְי ֵהא א ף ה ָ דּם ָמוּתּר, תּ ְ למוּד לוֹמר ”רק ֶאת וגו‘ ” (במדבר לג, ג), ֶא ָלּא ְל ִפי ֶשׁבּ לְּ י ָלה ָנת ן ָל ֶהם פּ ְ ר ֹעה ְרשׁוּת ָדּמוֹ לֹא ֹת ֵאכל“: (א) שׁמוֹר ֶאת ֹח ֶדשׁ הא ִביב. ִמ ֶקּוֹדם ָלֵצאת, ֶשׁ ֶנּ ֱא מר ”וִ יּ ְק ָרא ְלמֹ ֶשׁה ְוּלא ֲ הרֹן לְ י ָלה וגו‘ ” (שמות יב, לא; בּוֹאוֹ ְשׁמוֹר ֶשְׁיּ ֵהא ָראוּי ְל ָא ִביב, ְלה ְ ק ִריב בּוֹ ֶאת ִמְנח ת ָה ֶעוֹמר, ספרי קכח):

CHUMASH TRANSLATION ONKELOS ELUCIDATED However, you shall not eat its — ְלחוֹד ָית ְדּ ֵמהּ ָלא ֵתיכוֹל .However, you shall not eat its 23 23 you shall spill it onto — על א ְר ָעא ֵתּ ְישׁ ִד ֵנּהּ ְכּ מ ָיּא ;blood; you shall spill it onto the blood ground like water. the ground like water.[23] 16. 16. [Preserve the month of springtime,[1 — טר ָית י ְר ָחא ד ֲא ִב ָיבא .Preserve the month of 1 1 ְ and in that month you shall — ְו ת ְע ֵבּד ִפּ ְס ָחא ֳק ָדם ְי ָי ֱא ָל ָהך springtime and make the ֲא ֵרי ,pesach offering to Hashem, make the pesach offering BEFORE Hashem, your God ְ ְ א ְפּ ָקך ְי ָי ֱא ָל ָהך for in the month of springtime — ְבּ י ְר ָחא ד ֲא ִב ָיבא your God, for in the month of ְ ו ֲע בד ָלך Hashem, your God, took you out of Egypt — ִמ ִמּ ְצ ר ִים ,springtime Hashem, your God [AND PERFORMED MIRACLES FOR YOU AT night.[2 — ִנ ִסּין ְבּ ֵל ְיל ָיא .took you out of Egypt [at] night

23. Its blood, like that of all animals, is forbidden. Rashi To resolve this, Sifrei states that although they only left occurred at night ( ְגּ ֻא לה) explains that the verse clarifies this here because the in the daytime, the redemption animal was originally forbidden to be eaten by non- (see also Berachos 9a). As Rashi explains, since Pharaoh Kohanim and then became permitted by virtue of its gave them permission to leave at night (see Shemos blemish. One may have therefore supposed that every 12:31), that is when they were released from bondage. part of it that was forbidden became permitted in this Our verse thus means that Hashem took us out of the manner, even the blood. Egyptian bondage at night; it does not refer to our de- 1. [Literally, the month of first-ripened produce (see Rashi parture from the land. Onkelos, however, interprets the to Shemos 23:15).] The Torah requires that the Festival statement that Hashem “took you out of Egypt at night” of Pesach occur in the spring, when the new crop ripens, to mean that at night Hashem performed miracles (i.e., so that there will be grain available for the omer offer- Makkas Bechoros and the destruction of the Egyptian ing, which is brought from ripe ears of new barley (see gods) that crushed Pharaoh’s resolve and enabled us to Vayikra 2:14). “Preserving the month” refers to ensur- leave Egypt. Although we waited until the next day to ac- ing that the month of Nissan (in which Pesach occurs) tually depart, Hashem “took us out” of the land at night always comes at that time. Since the Jewish calendar by removing the obstacle to our departure (Ramban to is based on the lunar year of 354 days, and the seasons Shemos 12:31; cf. Rabbeinu Bachya; Marpei Lashon). [at] , ל ְי לה follow the solar cycle of 365 days, if left be, the month of Targum Yonasan understands the word Nissan would recede to the winter in just a few years. night, as referring back to the phrase, and you shall Hence, the month of Nissan must be “preserved” by occa- make the pesach offering; although you slaughter the sionally adding an extra month to the calendar, to ensure pesach in the afternoon, you shall eat the offering at that Nissan always comes in the springtime (Rashi). night. [This is part of “making” the offering, because 2. A simple reading of the verse indicates that the eating the flesh is an essential component of the pesach Jewish people left Egypt at night, but we know that procedure; the offering is not valid unless it can be they actually left by day (as stated in Bamidbar 33:3). eaten at night (see Pesachim 76b, 78b).]

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 180 / דברים — פרשת ראה טז / ב־ג ב ְוזב Lְחתּ פּ dסח @ ל ֥יהוה ֱאלֹ היך ֣צֹאן וּבקר בּ מּקוֹם֙ ֲא2 שׁר ִי ְבחOר ְ ב ְו ִתכּוֹס ִפּ ְסחא ֳקדם ְיי ֱאלהך ִמן ְבּ ֵני > ְו ִנ ְכסת > ְבּא ְ תר ִאדּי ִי ְת ְר ֵעי ענא ְקוּדשׁיּא ִמן ֵתּוֹרי

֔יהוה ְלשׁ כּ ן ְשׁ ֖מוֹ שׁם: ג ֽלֹ ֹא־תאכuל ע ליו֙ ח ֵ ֔מץ ִשׁ ְבעLת י" מים ְיי ְלא ְ שׁראה ְשׁ ִכ ְנ ֵתּהּ תּ מּן: ג ל ֵאתיכוֹל ֲע ֽל ִוֹה ֲיחI מיע ִ שׁ ְב עא ִיוֹמין ֽ ֹתּ אכל־עFליו מ ֖ צּוֹת 2ל ֶחם ֑ ֹע ִני Z כּי ְב ִחפּ ֗זוֹן י֨צ את֙ ֵמא2ֶרץ ִמ ְצ ֔ר ִים ֵתּיכוֹל ֲע ֽל ִוֹהי פ ִטּיר ְל ֵחם * ֽ ֹע ִנ ֲיאֵר ִיבּ ְב ִהילוּ ְנפ ְ@קתּ ֵאמאְ רע ְאד ִמ ְצר ִ@ים

*נ"א: ע ְ נֵיי רש"י (ב) ְוזב ְחתּ ֶפּ סח לה‘ ֱאלֹ ֶה יך צֹאן. ֶשׁ ֶנּ ֱא מר ִ”מן ה ְ כּ ָב ִשׂים ְועוֹד ָל ְמדוּ ר ֵבּוֹתינוּ ְדּ ָב ִרים ה ְ ר ֵבּה ְבּ ָפּסוּק ֶזה (ספרי שם; פסחים ִוּמן ָה ִע ִזּים ִתּ ָקּחוּ“ (שמות יב, ה): וּב קר. ִתּ ְזבּ ח ל ֲ חִג ָיגה (ספרי ע:): (ג) ֶל ֶחם ֹע ִני. ֶל ֶחם ֶשׁמּ ְ ז ִכּיר ֶאת ָה ִעוֹני ֶשׁ ִנּ ְת ענּוּ ְבּ ִמְצ ָרִים קכט; פסחים ע:), ֶשׁ ִאם ִנ ְמנוּ על ה ֶ פּ סח ֲח ָבוּרה ְמ ָרוּבּה ְמ ִב ִיאים (ספרי קל): ִכּי ְב ִח פּזוֹן י צ ָאת. ְולֹא ִה ְס ִפּיק ָבֵּצק ְלה ֲ ח ִמיץ, ְו ֶזה ִעמּוֹ ֲחִג ָיגה (פסחים סט:), ְכּ ֵדי ֶשְׁיּ ֵהא ֶנ ֱא ָכל על השּׂוֹב ע (שם ע.). ִי ְהֶיה ְל ָך ְל ִז ָכּרוֹן. ְו ִח ָפּזוֹן לֹא ֶשׁ ְלּ ָך ָהָיה ֶא ָלּא ֶשׁל ִמְצרִ ים (ספרי

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ You shall slaughter — ְו ִתכּוֹס ִפּ ְס ָחא ֳק ָדם ְי ָי ֱא ָל ָהך ִמן ְבּ ֵני ָע ָנא .You shall slaughter the pesach 2 2 offering to Hashem, your God, the pesach offering BEFORE Hashem, your God, FROM THE and also offer A — ְו ִנ ְכ סת ְקוּד שׁ ָיּא ִמ ן ֵתּוֹרי [from] the flock, and cattle, in MALES OF the flock,[3] ְבּ א ְת ָרא [the place that Hashem will FEAST-OF-HOLIES (shelamim) OFFERING FROM cattle,[4 in the place that Hashem will — ִדּי ִי ְת ְר ֵעי ְי ָי ְל א ְשׁ ָר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן .choose to rest His Name there 3 You shall not eat chametz with FIND FAVORABLE to rest His SHECHINAH there. You shall not eat chametz with [the — ָלא ֵתיכוֹל ֲע ִלוֹהי ֲח ִמ ַיע .it; for a seven-day period you 3 ,ra ther — ִשׁ ְב ָעא ִיוֹמין ֵתּיכוֹל ֲע ִלוֹהי פ ִטּיר [shall eat matzos with it, bread pesach offering];[5 — ְל ֵחם ֹע ִני [of affliction, for in haste did you for SEVEN DAYS you shall eat MATZAH with it,[6 ֲא ֵרי ִבּ ְב ִהילוּ ְנ פ ְק ָתּא ֵמ א ְר ָעא ְד ִמ ְצ ר ִים [7] depart from the land of Egypt — bread of affliction, — for 3. The pesach offering must be a male sheep or goat on Pesach itself, not the chagigah of Erev Pesach. See in its first year (Shemos 12:5). Hence, Onkelos renders also Targum Yonasan; and see Minei Targuma for a ,the flock (a term that includes all sheep and goats), lengthy discussion. For other approaches to the verse ,צֹאן [.may also mean see Ramban; Sifrei; Pesachim 70b ְבּ ֵני ע נא] .the males of the flock , ְבּ ֵני ע נא as the young of the flock, referring to sheep or goats in 5. This teaches that the prohibition to eat chametz their first year (Me’at Tzori).] starts from the time when the pesach offering can 4. The verse cannot mean literally that we shall slaugh- begin to be brought, which is midday of Erev Pesach ter the pesach offering “from the flock and cattle,” since (Pesachim 28b). [By Rabbinic law, the prohibition takes the pesach offering may be brought only from the flock effect two hours earlier (ibid. 11b).] ע ליו of sheep and goats (Sifrei). Onkelos therefore reads The term means with it (see Rashi to Shemos .(and cattle, as a separate clause, meaning and 12:9, 35:22 , וּב קר [also offer] a feast-of-holies offering from cattle. 6. We are obligated to eat matzah only on the first night The term “feast-of-holies offering” is generally used of Pesach (Shemos 12:18); the verse means merely that by Onkelos to refer to shelamim offerings (see Vayikra if any flour products are eaten, they must be unleav- 3:1 note 1), which may be brought from either flocks ened (Rashi to v. 8, from Pesachim 120a). [Gra (Maaseh or cattle. Here, this term refers specifically to the cha- Rav §181), however, understands this verse to mean gigah offering, a shelamim that was generally brought that we should eat matzah all seven days of Pesach together with the pesach on 14 Nissan (Erev Pesach). (though we are not required to). Thus, although the ob- Since the pesach offering must be eaten when one ligation applies only the first night, so one who does not begins to feel full, large groups that gathered for the eat matzah the rest of Pesach has not transgressed, one Seder would also offer a chagigah, so that the many who does eat matzah performs a mitzvah (see also Ibn guests could fill themselves with its plentiful meat be- Ezra to Shemos 12:15; Chizkuni there 12:18; Teshuvos fore eating their minimal portions of the pesach lamb Chasam Sofer, Yoreh Deah §191; Chiddushei Chasam [.(ד“ה שבעת see Rashi). [Rashbam, however, understands Onkelos Sofer, Pesachim 35a) as referring to voluntary shelamim offerings brought 7. I.e., bread that reminds us of the affliction we

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 181 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 16 / 4 ְלמOע ן ִתּ ְז ֹ֗כּר ֶא ֤ת־יוֹם W צ ְאתך֙ ֵמא2ֶרץ ִמ ְצ ֔ר ִים ֖ ֹכּל ְימ י ח יּ ;יך: ְבּ ִד ְילדּ ִת ְדכּ רית יוֹם ִמ ְפּק ְך ֵמאְ רע ְאד ִמ ְצר ִ@י ֹםכּל ֵיוֹמיח יּ ְיך: ד ְולֹא־יWר ֶ ֨אה ְל ֥ך ְשׂ ֛ ֹאר ְבּ כ ְל־גּב ְ}ל ֖ך ִשׁ ְבעOת י[ מים ְו ֽלֹא־יZלין ד ְול ִאי ְת ֲח ֵזיל ְך ֲח ִמ ְירבּכ ְלתּחוּמ ְך ִשׁ ְב עא ִיוֹמ ְיןול ְאי ִבית ִמן־ה בּ֗שׂר ֲא ֶ֨שׁר ִתּ ְזבּLח בּעdֶרב בּ֥ יּוֹם הִר ֖אשׁוֹן ל ֽ בֹּ ֶקר: ִמ ִןבּ ְסר ִאדּ ִיתכּוֹס ְבּר ְ משׁ ְאבּיוֹמאק ְ דמא ְהלצ ְ פ רא:

רש"י שם), ֶשׁ ֵכּן הוּא ֵאוֹמר ”ו ֶ תּ ֱחז ק ִמְצרִ ים על ָה ָעם וגו‘ ” (שמות יב, ְהוּצר ְ ך ְל ָפ ֵרשׁ ְבּ ֵאיזוֹ ְז ִב ָיחה הוּא מ ְ ז ִהיר, ֶשׁ ִאם ָכּ תב ְ”ולֹא ָי ִלין לג): ְלמען ִתּ ְז ֹכּר. ע ל ְי ֵדי ֲא ִכיל ת ה ֶ פּס ח ְוה מָּ צּה ֶאת יוֹם ִמן ה ָ בּ ָשׂר ֲא ֶשׁר ִתּ ְזבּ ח ָבּ ֶע ֶרב ל בֹּ ֶקר”, ָהִי ִיתי ֵאוֹמר ְשׁ ָל ִמים ֵצ ְאת ָך: (ד) ְולֹא י ִלין ִמן הבּ שׂר ֲא ֶשׁר ִתּ ְזבּח בּ ֶע ֶרב ה ִ נּ ְשׁ ָח ִטים ָכּל ִשׁ ְב ָעה, ָכּוּלּן ְבּ בל ִתּוֹתירוּ ְו ֵא ָינן ֶנ ֱא ָכ ִלין ֶא ָלּא ְליוֹם בּיּוֹם ה ִראשׁוֹן לבֹּ ֶקר. א ְ ז ָה ָרה ְל ִמוֹתיר ְבּ ֶפ סח דּוֹרוֹת, ְל ִפי ָולְ י ָלה, ְל ָכ ְך ָכּ תב ָ”בּ ֶע ֶרב בּיּוֹם ָה ִראשׁוֹן“. ָדּ ָבר א ֵ חר, בּ ֲ חִגיג ת ֶשׁלֹּא ֶנ ֱאמ ר ֶא ָלּא ְבּ ֶפס ח ִמְצרִ ים. ְויוֹם ִראשׁוֹן ָה ָאמוּר ָכּאן הוּא א ְ ר ָבּ ָעה ָע ָשׂר ה ָ כּתוּב ְמד ֵ בּר, ְו ִל ֵמּד ָע ֶל ָיה ֶשׁ ֶנּ ֱא ֶכ ֶלת ִל ְשֵׁני ָי ִמים, א ְ ר ָבּ ָעה ָע ָשׂר ְבִּנ ָיסן, ְכּ ָמה ְדּא ְ תּ ָא מר: ”א ְ ך בּיּוֹם ָה ִראשׁוֹן ְו ָ”ה ִראשׁוֹן” ָה ָאמוּר ָכּאן ְבּיוֹם טוֹב ָה ִראשׁוֹן ה ָ כּתוּב ְמד ֵ בּר, ְו ֵכן תּ ְ שׁ ִבּיתוּ ְשׂ ֹאר ִמ ָבּ ֵתּ ֶיכם“ (שמות יב, טו). ְוּל ִפי ֶשׁ ִנּ ְסתּ ֵ לּק ה ָ כּתוּב מ ְ שׁ ָמעוּ ֶשׁל ִמ ְק ָרא: ְבּ שׂר ֲחִג ָיגה ֲא ֶשׁר ִתּ ְז בּח ָבּ ֶע ֶרב לֹא ָי ִלין ְבּיוֹם ֵמ ִעְנָינוֹ ֶשׁל ֶפּס ח ְו ִה ְת ִחיל ְלד ֵ בּר ְבּ ֻחקּוֹת ִ”שׁ ְבע ת ָי ִמים“, ְכּגוֹן טוֹב ָה ִראשׁוֹן עד בֹּ ֶקר ֶשׁל ֵשִׁני, ֲא ָבל ֶנ ֱא ֶכ ֶלת ִהיא ְבּא ְ ר ָבּ ָעה ָע ָשׂר ִ”שׁ ְב עת ָי ִמים ֹתּ אכל ָע ָליו מצּוֹת, ְולֹא ֵי ָר ֶאה ְל ָך ְשׂ ֹאר ְבּ ָכל ְגּ ֻב ְל ָך“, וּב ֲ ח ִמ ָשּׁה ָע ָשׂר, ְו ָכ ְך ִהיא ְשׁ ָנוּיה ְבּמ ֶ סּ ֶכת ְפּ ָס ִחים (עא.-עא:):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְבּ ִדיל — [so that you should remember the in haste did you depart from the land of Egypt[8 ְ -so that you should re — ְדּ ִת ְד כּר ָית יוֹם ִמ ְפּ ָקך ֵמ א ְר ָעא ְד ִמ ְצר ִ:ים day of your departure from the land of Egypt all the days of your member the day of your departure from the land of Egypt ְ [all the days of your life.[9 — ֹכּל ֵיוֹמי חָיּיך .life ְ 4 No leaven of yours shall be seen — ְו ָלא ִי ְת ֲח ֵזי ָלך ֲח ִמיר .No leaven of yours shall be 4 ְ -throughout your bound — ְבּ ָכל ְתּ ָחוּמ ך ִשׁ ְב ָעא ִיוֹמין -seen throughout your bound and nothing — ְו ָלא ְי ִבית ִמן ִבּ ְס ָרא ;ary for a seven-day period; ary for SEVEN DAYS ִדּי ִתכּוֹס ְבּ ר ְמ ָשׁא and nothing shall remain shall remain overnight of the flesh of the offering that you slaughter on — ְבּ ָיוֹמא ק ְד ָמ ָאה overnight of the flesh that you -until mor — ְל צ ְפ ָרא [slaughter on the afternoon of the afternoon of the first day,[10 the first day, until morning. ning.[11] endured in Egypt (Rashi; see Ramban). 8. This is another reason for eating matzah: It reminds is surprising, as it us of the haste with which we left Egypt, having no ֹע ִני Onkelos’ usage of the word is not an Aramaic term, but a transliteration of the time to let the dough rise properly [see Shemos 12:34] Hebrew (Beurei Onkelos). Perhaps Onkelos refrained (Rashi, Ramban). from translating it so as to include the many ex- 9. Eating the pesach offering and matzah on the positions of our Sages on this word [see Sifrei, and Seder night will inspire us to remember the Exodus Pesachim 36a-b, 115b] (Nesinah LaGer). However, throughout the year (Rashi; cf. Mishnah, Berachos ְל ֵחם ע ְנֵיי some editions of Onkelos have , paupers’ 12b). bread, which accords with the Tannaic view that since rather 10. I.e., the pesach offering which is brought on the עני ,.is spelled without a vav (i.e עני the word eve of Pesach (Rashi). The term “first” in this clause , ע ִני it is expounded as though it is vowelized ,(עוני than pauper (see Pesachim 36a, 115b). From this we derive means the day that comes “first to” — i.e., before — that the matzah dough may be kneaded only with wa- the seven days of Pesach (see Rashi, Shemos 12:15). ter, as paupers do, and not with fruit juice or the like 11. The flesh of the pesach offering had to be com- as wealthy people do (ibid. 36a); and that the matzah pletely eaten on the Seder night. Any of it that was should be broken on the Seder night, just as a beggar left over until the next morning was forbidden and eats only half-loaves of leftover bread that he receives had to be burned on the following day (see Shemos as handouts (ibid. 115b; see Demai 5:5 with Rash). ibid.).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 182 / דברים — פרשת ראה טז / ה־ז ה ֥לֹא תוּכmל ִל ְז ֣בֹּ ח ֶאת־ה פּס ח ְבּא חOד ְשׁעֶ ֔ריך ֲא ֶשׁ ֥ר־יהוה ה ֵלית ל ְך ְרשׁוּ ְל ִמ ֹכּסי ִתפּ ְסחאבּ ֲ חדא ִמ ִקּ ְר ו ְיך ִדּ ְייי ְ ֱאלֹ היך ֹנת ן לך: ו ִ֠כּי ִא ֶם־אל־ה מּ ֞קוֹם ֲא ֶשׁ ִר־י ְב ֨חר ֤יהוה ֱאלה ְך י ֵהבל ְך: ו ֱאל ֵהן * ְלא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֱאלֹ ֶ֨ה ֙יך ְלשׁ כּTן ְשׁ ֔מוֹ שׁם ִתּ ְזבּLח ֶאת־ה פּס ח בּעֶרב ְכּ ֣בוֹא ֱאלה ְך ְלא ְ שׁראה ְשׁ ִכ ְנ ֵתּהּ תּ מּ ִןתּכּוֹס י ִתפּ ְסח ְאבּר ְ משׁ ְאכּ ֵמע ל ה ֶ֔ שּׁ ֶמשׁ מוֹעXד W צ ְאת ֥ך ִמ ִמּ ְצר ִים: ז ִוּבשּׁ ְ לתּ֙ ְואiכ ְ ל ֔תּ בּ מּ ֕קוֹם ִשׁ ְמשׁ ְאזמ ִ ןמ ְפּק ְך ִמ ִמּ ְצר ִים: ז ְוּתב ֵ שּׁ ְלו ֵתיכוֹל ְבּא ְ תרא ֲא% שׁר ִי ְב חר ֥יהוה ֱאלֹ ה יך ֑בּוֹ וּפZ נית ב ֔ בֹּ ֶקר ְוהל ְ כתּ ְל ֽ ֹאה; ל יך: ִדּי ִי ְת ְר ֵעי ְיי ֱאלה ְך ֵבּ ְהּו ִת ְת ְפּ ֵנ ְיבצ ְ פ רא ְוּתה ְך ** ְל ִק ְר ו ְיך:

*נ"א: ְבּא ְ תרא **נ“א: ְלמ ְ שׁ ְכּנ ְך רש"י (ו) בּ ֶע ֶרב ְכּבוֹא ה ֶשּׁ ֶמשׁ ֵמוֹעד ֵצ ְאתך ִמ ִמּ ְצר ִים. ֲה ֵרי ָנוֹתר ְוֵיֵצא ְל ֵבית ה ְ שּׂ ֵר ָיפה (ספרי קלג; ברכות ט.): (ז) ִוּבשּׁ ְל ָתּ. ְשׁלֹ ָשׁה ְזמ ִ נּים ֲח ִלוּקים: בּע ֶרב ִמ ֵשּׁשׁ ָשׁעוֹת ְוּלמ ְ ע ָלה ְז ָב ֵחהוּ, וּ ְכבוֹא ֶזהוּ ְצ ִלי ֵאשׁ, ֶשׁ אף הוּא ָקרוּי ִבּישׁוּל (מכילתא בא מא): וּפ ִנית ה ֶשּׁ ֶמשׁ ֹתּ ְאכ ֵלהוּ, וּ ֵמוֹעד ֵצ ְאתך א ָ תּה ְשׂוֹר ֵפהוּ, ְכּ לוֹמר נ ֲ ע ֶשׂה בבֹּ ֶקר. ְל ָב ְקרוֹ ֶשׁל ֵשִׁני, ְמל ֵ מּד ֶשׁ ָטּעוּן ִל ָינה לְ י ָלה ֶשׁל ָמוֹצ ֵאי יוֹם

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ You are not PERMITTED to — ֵלית ָלך ְרשׁוּ ְל ִמ ֹכּס ָית ִפּ ְס ָחא .You are not able to slaughter 5 5 ְ in any one — בּ ֲח ָדא ִמ ִקּ ְר ָויך the pesach offering in one of slaughter the pesach offering ְ ְ ,that Hashem, your God — ִדּי ְי ָי ֱא ָל ָהך ָי ֵהב ָלך [your gates that Hashem, your of your CITIES[12 God, gives you; 6 rather, [go] to gives you; ִדּי ִי ְת ְר ֵעי [rather, you shall go to the place[13 — ֱא ָל ֵהן ְל א ְת ָרא .the place that Hashem, your 6 ְ that Hashem, your God, will — ְי ָי ֱא ָל ָהך ְל א ְשׁ ָר ָאה ְשׁ ִכ ְנ ֵתּהּ God, will choose to rest His תּ ָמּן ִתּכּוֹס ָית ִפּ ְס ָחא — Name — there shall you slaugh- FIND FAVORABLE to rest His SHECHINAH there shall you slaughter the pesach offering in the — ְבּ ר ְמ ָשׁא -ter the pesach offering in the af ְז מן ,when the sun descends — ְכּ ֵמ על ִשׁ ְמ ָשׁא ,ternoon, when the sun descends, afternoon ְ [at the time of your departure from Egypt.[14 — ִמ ְפּ ָקך ִמ ִמּ ְצ ָר ִים at the time of your departure You shall cook[15] it and you shall eat it — ְוּת ב ֵשּׁל ְו ֵתיכוֹל .from Egypt. 7 You shall cook 7 ְ ,in the place that Hashem — ְבּ א ְת ָרא ִדּי ִי ְת ְר ֵעי ְי ָי ֱא ָל ָהך ֵבּהּ and eat [it] in the place that ְ ְ — ְו ִת ְת ְפּ ֵני ְב צ ְפ ָרא ְוּת ָהך ְל ִק ְר ָויך ,Hashem, your God, will choose, your God, will FIND FAVORABLE and you may turn back in the and you may turn back in the morning and go home to your morning and go to your tents. CITIES.[16]

12. See above, 5:14 note 22. performed in the afternoon; the flesh was eaten at 13. The elucidation is based on Ramban to Bereishis night; and if anything was left over until morning, it 49:29, first approach. Some texts of Onkelos read became disqualified and had to be burned (Rashi; see in the place, etc. See Ramban there, who notes Berachos 9a for another approach; and see HaKesav , ְבּ א ְתרא .(sometimes means “in.” VeHaKabbalah ֶאל that the term 14. The verse gives three different times for making the 15. The pesach offering must be roasted (Shemos cooking, though usually used for , ִבּשּׁוּל pesach offering: the afternoon, i.e., the eve of Pesach; 12:8-9). The term when the sun descends, i.e., the first night of Pesach; cooking in liquid in a pot, can sometimes be used as a and the time of your departure from Egypt, i.e., the next general term for preparing food (Rashi, with Chizkuni; morning, which is when the nation departed Egypt see II Divrei HaYamim 35:13). Indeed, Targum .you shall roast ,ְו ִת ְטווֹן as ִוּב שׁ ְל תּ see note 2). These three times refer to the three dif- Yonasan renders) ferent facets of the commandment that are mentioned 16. When one brings an offering in the Beis HaMikdash, in this passage: The slaughter and blood service was he may not leave Yerushalayim immediately; rather,

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 183 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 16 / 8-9

ח שׁ ֶ שׁת י= מים ֹתּאכOל מ ֑ צּוֹת וּב֣ יּוֹם ה ְ שּׁ ִב ִ֗יעי ֲע ֶ֨צֶרת֙ @ ל ֣יהוה ח ִשׁ תּא ִיוֹמין ֵתּיכוֹל פּ ִטּירא ְוּביוֹמ ְאשׁ ִביעא ְהכּ ִנישׁ ֳקדם ְיי ֱאלֹ ֶ֔היך ֥לֹא ת ֲ@עשׂה ְמ ל אכה: ס ט ִשׁ ְבעFה שׁ ֻב ֖ ֹעת ִתּ ְס פּר־ ֱאלה ְך לאת ְ ע ֵבּ ִדע ִיביד ִא:שׁ ְבע אשׁ ִבוּע ִיןתּ ְמ ֵני ל ְך מWהחsל ֶחְר ֵמשׁ֙ בּ קּ ֔מה תּחTל ִל ְס ֹ֔פּר ִשׁ ְבעה שׁ ֻב ֽעוֹת: ְ לך ִמ ֵשּׁ יריוּת מ ְ גּלא בּ ֲחצד ְעוּמרא > ְתּשֵׁר ְיל ִמ ְמ ֵנ ִישׁ ְבע אשׁ ִבוּעין: ד ֲא רמוּתא רש"י טוֹב (ספרי קלד): (ח) ֵשׁ ֶשׁת י ִמים ֹתּאכל מצּוֹת. ְוּב ָמקוֹם מ ה ְשּׁ ִב ִיעי ְרשׁוּת אף ָכּוּלּם ְרשׁוּת, חוּץ ִמלְּ י ָלה ָה ִראשׁוֹן ֶשׁה ָ כּתוּב א ֵ חר הוּא ֵאוֹמר ִ”שׁ ְב עת ָי ִמים“ (לעיל פסוק ג; שמות יב, טו), ִשׁ ְב ָעה ְק ָבעוֹ ָחוֹבה, ֶשׁ ֶנּ ֱא מר ָ”בּ ֶע ֶרב ֹתּ ְאכלוּ מ צֹּת“ (שמות יב, יח; פסחים ִמן הָ יּ ָשׁן, ְו ִשׁ ָשּׁה ִמן ֶה ָח ָדשׁ (ספרי שם). ָדּ ָבר א ֵ חר, ִל ֵמּד על ֲא ִכיל ת קכ.): ֲע ֶצ ֶרת לה‘ ֱאלֹ ֶה ָיך. ֲעצוֹר עְ צ ְמ ָך ִמן ה ְ מּ ָל ָאכה (ספרי קלה; מָ צּה בּ ְ שּׁ ִב ִיעי ֶשׁ ֵא ָינהּ ָחוֹבה, ִוּמ ָכּאן א ָ תּה ָל ֵמד ְל ֵשׁ ֶשׁת ָי ִמים, ֶשׁ ֲה ֵרי חגיגה ט., יח.). ָדּ ָבר א ֵ חר, ְכּ ְנוּפָיא ֶשׁל מ ֲ א ָכל ִוּמ ְשׁ ֶתּה (ביצה טו:), ְשׁ ִב ִיעי ִבּ ְכ ָלל ָהָיה ְוָיָצא ִמן ה ְ כּ ָלל ְלל ֵ מּד ֶשׁ ֵאין ֲא ִכיל ת מָ צּה בּוֹ ָחוֹבה ְלשׁוֹן ”נ ְ עְצ ָרה ָנּא ָאוֹת ְך“ (שופטים יג:טו): (ט) ֵמה ֵחל ֶח ְר ֵמשׁ ֶא ָלּא ְרשׁוּת, ְולֹא ְלל ֵ מּד על עְ צמוֹ ָיָצא, ֶא ָלּא ְלל ֵ מּד על ה ְ כּ ָלל כּוּלּוֹ ָיָצא, בּקּ מה. ִמ ֶשּׁ ִנּ ְקצ ר ָה ֶעוֹמר ֶשׁהוּא ֵר ִאשׁית ה ָ קִּציר (ספרי קלו):

CHUMASH TRANSLATION ONKELOS ELUCIDATED -For SIX DAYS you shall eat MAT — ִשׁ ָתּא ִיוֹמין ֵתּיכוֹל פּ ִטּ ָירא .For a six-day period you shall 8 8 ְ and on the — ְוּב ָיוֹמא ְשׁ ִב ָיע ָאה ְכּ ִנישׁ ֳק ָדם ְי ָי ֱא ָל ָהך [eat matzos and on the seventh ZAH,[17 day an assembly to Hashem, your seventh day there shall be an assembly[18] BEFORE Hashem, .you shall not perform labor — ָלא ת ְע ֵבּד ִע ִיב ָידא ;God; you shall not perform labor. your God ְ 9 Seven weeks shall you count for — ִשׁ ְב ָעא ָשׁ ִבוּעין ִתּ ְמ ֵני ָלך .Seven weeks shall you 9 -from when the sickle be — ִמ ֵשּׁ ָיריוּת מ ְגּ ָלא ;count for yourselves; from when yourselves IN REAPING the — בּ ֲח צד ְעוּמ ָרא ד ֲא ָר ָמוּתא the sickle begins [to be put] to gins to be used ְתּ ָשׁ ֵרי ְל ִמ ְמ ֵני ִשׁ ְב ָעא [the standing crop you shall produce for THE OMER OF THE RAISING[19 .you shall begin counting seven weeks — ָשׁ ִבוּעין .begin counting seven weeks as a show of respect, he must remain there overnight in order to ease the crowding in the city (Ibn Ezra, ד“ה Sifrei). Rabbeinu Bachya; see also Rashi to Pesachim 95b) This explains why the verse uses the term .(טעון לינה A simple reading of the verse implies that one may .to your homes , ְל ב ֶתּיך to your tents, and not , ְל ֹא ה ֶליך ,leave for home the morning after the pesach is offered ְ ,to your cities , ְל ִקְרויך as ְל ֹא ה ֶליך which is the first day of Pesach. Rashi states, however, Onkelos’ rendering of that it actually refers to the next morning — the second accords with the first approach. Some editions, how- ְ to your tent, which accords with the , ְל מ ְשׁ ְכּ נך day of Pesach (the first day of Chol HaMoed). It can- ever, read not mean that one may leave at daybreak on the first latter approach (Me’at Tzori). day of Pesach, for one must be in Yerushalayim that 17. As explained in note 6, this does not mean we are appearing in the obligated to eat matzah for six days, but rather, that ,ְר ִאיּה day to fulfill the obligation of any bread we eat must be unleavened (Rashi; see there עוֹלת ְר ִאיּה Beis HaMikdash on Yom Tov, and to bring an (olah of appearance) offering at that time (see note 26 for why the Torah mentions six days). : ֲע ֶצֶרת below). Rather, the verse means that after making the 18. Rashi cites two interpretations of the word offering on the first day of Yom Tov, one shall a restraining, i.e., a day of refraining from labor; or, an עוֹלת ְר ִאיּה remain in Yerushalayim overnight on account of that assembly, i.e., a day of gathering together for festive ְכּ ִנישׁ ’offering, and turn back to his home the next morning meals [or for prayer; Targum Yonasan]. Onkelos .cf. Rashi to Chagigah follows the latter approach ;ד“ה ולינה Rashi to Succah 47a) who explains that one cannot go 19. I.e., the omer offering, brought on the second day of ,ד“ה ופנית בבקר 17b home on the first day of Yom Tov because of the techum Pesach. [“Omer of the raising” is Onkelos’ rendering of -in Vayikra 23:15), reflecting the Torah’s com) ֹע ֶמר ה ְתּ נוּפה .(ד“ה דכתיב restriction; see Tosafos there Others interpret the verse as referring literally to mand (ibid. v. 11) to “raise” the omer (see note 14 there).] , ֵמ ה ֵחל ֶחְר ֵמשׁ בּ קּ מה the morning after the pesach offering is made, which is The simple reading of the phrase the first day of Yom Tov, and they explain that it does from when the sickle begins [to be put] to the standing not refer to returning home, but rather to relocating crop, indicates that the seven weeks are counted from to tents that were set up just outside Yerushalayim, whenever grain is first reaped in Eretz Yisrael. Since the

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 184 / דברים — פרשת ראה טז / י־יא י ְוע ִ֜שׂית חuג שׁ ֻבעוֹת֙ @ ל ֣יהוה ֱאלֹ ֶ֔היך ִמסּת ִנ ְדבLת י ְד ֖ך י ְות ְ ע ֵבּדח גּ ְאד שׁבוּע יּא ֳקדם ְיי ֱאלה ְך ִמסּ ִ תנ ְדב ְ תיד ְך ֲאשׁ2ר ִתּxתּן כּ ֲ@אשׁ%ר ְיבֶר ְכ ֖ך ֥יהוה ֱאלֹ; היך: יא ְושׂמ ְ ח ֞תּ ִדּ ִית ֵתּ ְןכּ מא ִד ְייבֵר ִכנּ ְך ְיי ֱאלה ְך: יא ְו ֶת ֱח ֵדי ִל ְפT ני | ֣יהוה ֱאלֹ ֶ֗ה יך א ֨ תּה ִוּב ְנ֣ך ִוּב ֶ ֘תּ֘ך ְוע ְ ב ְדּ֣ך ו ֲ@אמ ֶ ֒ת֒ך ֳקד ְםיי ֱאלה ְך א ְ תּ ְוּבר ְך ְוּבר תּ ְך ְוע ְ בדּ ְך ְוא ְ מת ְך ְוה ֵ לִּוי֙ ֲאשׁ2ר ִבּ ְשׁעֶ ֔ר יך ְוה גּ?ר ְוה יּ ֥תוֹם ְוהא ְ למנה ֲאשׁ2ר ְו ֵלוא ִהדּי ְב ִק ְר ו ְיך ְו ִגיּוֹר ְאוי ְ תמ ְאואְ ר ְמל ִאדּי ְבּ ִקְרבּ]ך בּ מּ ֗קוֹם ֲאשׁ~ר ִי ְבח ר֙ ֣יהוה ֱאלֹ ֶ֔ה יך ְלשׁ כּ ן ְשׁ ֖מוֹ שׁם: ֵבינ ְך ְבּא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֱאלה ְך ְלא ְ שׁראה ְשׁ ִכ ְנ ֵתּהּ תּ מּן: רש"י (י) ִמ סּת ִנ ְד בת י ְד ָך. ֵדּי ִנ ְדב ת ָי ְד ָך, ה ֹ כּל ְל ִפי ה ְ בּ ָר ָכה, ָה ֵבא ְוה ֵגּר ְוה יּתוֹם ְוהא ְלמ נה. א ְ ר ָבּ ָעה ֶשׁ ִלּי ְכֶּנֶגד א ְ ר ָבּ ָעה ֶשׁ ְלּ ָך: שׁ ְ ל ֵמי ִשׂ ְמ ָחה ְוק ֵ דּשׁ ְק ִרוּאים ֶל ֱאכוֹל (ספרי סד): (יא) ְוה ֵלִּוי ִב ְנך ִוּב ֶתּך ְוע ְב ְדּך ו ֲאמ ֶת ָך. ִאם א ָ תּה ְמשׂ ֵ מּ ח ֶאת ֶשׁ ִלּי, ֲאִני

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ -Then you shall ob — ְו ת ְע ֵבּד ח ָגּא ְד ָשׁ בוּע ָיּא ֳק ָדם ְי ָי ֱא ָל ָהך .Then you shall observe the 10 10 Festival of Shavuos for Hashem, serve the Festival of Weeks (i.e., Shavuos) BEFORE ְ the voluntary — ִמ סּת ִנ ְד בת ְי ָדך ִדּי ִת ֵתּן ;your God — [with] the voluntary Hashem, your God gift that you give commensurate gift that you give on the festival should be commensurate[20] ְ ְ ,with how much Hashem, your God — ְכּ ָמא ִדי ְי ָב ֵר ִכ ָנּך ְי ָי ֱא ָל ָהך with how much Hashem, your God, will have blessed you. 11 You will have blessed you. ְ ,You shall rejoice before Hashem — ְו ֶת ֱח ֵדי ֳק ָדם ְי ָי ֱא ָל ָהך .shall rejoice before Hashem, your 11 ְ ְ ְ ְ you, your — א ְתּ ְוּבָרך ְוּבר ָתּך ְו ע ְב ָדּך ְו א ְמ ָתך — God — you, your son, your daugh- your God ְו ֵלָו ָאה ,ter, your slave, your maidservant, son, your daughter, your slave, your maidservant ְ ְ and the Levi who is in — ִדּי ְב ִקְרָויך ְו ִג יּ ָוֹרא ְו י ְת ָמא ְו אְר ְמ ָלא ִדּי ֵב ָינך the Levi who is in your gates, the proselyte, the orphan, and the your CITIES, the proselyte, the orphan, and the widow who ְ ְבּ א ְתָרא ִדּי ִי ְתְר ֵעי ְי ָי ֱא ָל ָהך ְל א ְשָׁר ָאה ְשׁ ִכ ְנ ֵתּהּ תּ ָמּן [widow who are among you — in are among you,[21 the place that Hashem, your God, — in the place that Hashem, your God, will FIND FAVORABLE will choose to rest His Name there. to rest His SHECHINAH there. barley for the omer offering is the first grain to be reaped is a form of the Aramaic word for “enough” (Teshuvos in the spring — as it is prohibited to reap any grain Donash ibn Labrat, p. 19; see Rashi; cf. Machberes .(cited by Me’at Tzori ,ע‘ מס ,before that of the omer (Vayikra 23:10; Menachos 70b) — Menachem ibn Sarok to the standing crop”) as “in reap- Indeed, Onkelos uses this word as the translation“) בּ קּ מה Onkelos renders ,above, 15:8] (Rabbeinu Bachya] ֵדּי ing the omer of the raising” (see Rashi with Mizrachi). for the Hebrew Indeed, the Torah states in Vayikra 23:15 that the seven Mizrachi). The verse means that the sum of your dona- weeks are counted from the day that the omer is brought, tions should be “enough” to reflect the measure of the which is also the date of its reaping (Menachos 66a). blessing that Hashem has bestowed upon you. shelamim , שׁ ְל ֵמי ִשׂ ְמ חה Onkelos’ rendering fits with the plain meaning of the “The voluntary gift” refers to verse: the reaping of the omer’s grain is when the sickle offerings of joy, that are brought on Yom Tov. The Torah since all the grain commands one to bring as many offerings as he can ,[ ק מה] is first put to the standing crop must still be standing at that time. This also explains afford, and to invite many guests — particularly the why the verse specifies the sickle, for it teaches that needy — who will partake of these offerings and rejoice the grain for the omer should be cut specifically with a together with him (Rashi). Accordingly, the next verse, sickle (Malbim; see Mishnah, Menachos 10:3 [65a] with You shall rejoice…, reads as a follow-up to this verse. Tiferes Yisrael §19). 21. The verse lists eight categories of people that which Onkelos uses as well, one should include in his own joy. Of them, four , ִמ סּת The verse’s term .20

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 185 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 16 / 12-15

יב ְוזiכְ ר ֔תּ ִכּי־ע ֶ%בד ה= יית ְבּ ִמ ְצר ִים ְושׁמְ רiתּ ְוע ִ֔שׂית ֶאת־ה ֻ@ח= קּים יב ְו ִת ְדכּ ֲ ראֵריע ְ בדּ ֲאהW וית ְאבּ ִמ ְצר ִי ְםו ִתטּ ְ רות ְ ע ֵבּדית ְקימיּא הא Wֶלּה: פ ה ִא ֵלּין: מפטיר יג חpג ה ֻ סּ ֛ ֹכּת תּ ֲ@עשׂ%ה ְל ֖ך ִשׁ ְבעOת י[ מים ְבּ ֨א ְס ְפּ ֔ך ִמגְּר ְנ ֖ך יג ח גּ ִאד ְמט לּ יּאתּ ְ ע ֵבּדל ְך ִשׁ ְב עא ִיוֹמ ְיןבּ ִמ ְכ ְנשׁ ְך ֵמ ִא ְדּר ְך ִוּמִיּ ְקב;ך: יד ְושׂמ ְ חתּ ְבּח גּyך א ֨ תּה ִוּב ְנ ֤ך ִוּב ֶ ֨תּך֙ ְוע ְ ב ְדּ ֣ך ו ֲ@אמ ֶ ֔תך ִוּממּ ֲ עצְ רתּ ְך: יד ְו ֶת ֱח ֵד ְיבּח גּ ְך א ְ תּ ְוּבר ְך ְוּבר תּ ְך ְוע ְ בדּ ְך ְוא ְ מת ְך ְוה ֵ לִּ ֗וי ְוה גּ?ר ְוה יּ ֥תוֹם ְוהא ְ למנה ֲאשׁ%ר ִבּ ְשׁע; ריך: טו ִשׁ ְבעOת ְו ֵלוא ְהו ִגיּוֹר ְאוי ְ תמ ְאואְ רמ ְ לתּ ִאדּי ְב ִק ְר ו ְיך: טו ִשׁ ְבעא י ִ ֗מים תּ ֹחג֙ @ ל ֣יהוה ֱאלֹ ֶ֔ה יך בּ מּ ֖קוֹם ֲא ֶשׁ ִר־י ְבO חר ֑יהוה כּZי ִיוֹמין ֵתּחוֹג קדם ְיי ֱאלה ְך ְבּא ְ תר ִאדּי ִי ְת ְר ֵעי ְיי ֲאֵרי רש"י ְמשׂ ֵ מּ ח ֶאת ֶשׁ ָלּ ְך (תנחומא יח; מדרש אגדה): (יב) ְוזכ ְרתּ ִכּי ָשׁא ָ תּה מ ְ כִניס ל בִּ ית ֵפּירוֹת ה קִּ יץ. ָדּ ָבר א ֵ חר, ְבּא ְס ְפּך ִמגּ ְר ְנך ֶע ֶבד ה ִי ית וגו‘. ע ל ְמָנת ֵכּן ְפּ ִד ִית ָיך, ֶשׁ ִתּ ְשׁמוֹר ְות ֲ ע ֶשׂה ֶאת ִוּמ ִיּ ְק ֶב ָך, ִל ֵמּד ֶשׁ ְמּס ְ כּ ִכין ֶאת ה ָסּוּכּה ִבּ ְפ ֶסוֹלת ֶגּוֹרן ָוָי ֶקב (סוכה ה ֻ ח ִקּים ָה ֵא ֶלּה (ספרי שלח קטו): (יג) ְבּא ְס ְפּ ָך. ִבּ ְזמ ן ָה ָא ִסיף, יב.; ראש השנה יג.):

CHUMASH TRANSLATION ONKELOS ELUCIDATED -You shall remem — ְו ִת ְד כּר ֲא ֵרי ע ְב ָדּא ֲה ֵו ָיתא ְבּ ִמ ְצ ָר ִים .You shall remember that you 12 12 ְו ִת טּר ְו ת ְע ֵבּד ָית ,were a slave in Egypt, and you ber that you were a slave in Egypt and you shall observe and perform these — ְק ָי מ ָיּא ָה ִא ֵלּין shall observe and perform these decrees. STATUTES.[22] ְ The Festival of — ח ָגּא ִד ְמ ט לּ ָיּא תּ ְע ֵבּד ָלך ִשׁ ְב ָעא ִיוֹמין .The Festival of Succos shall 13 13 you make for yourself for a seven- Shelters (i.e., Succos)[23] shall you make for yourself for ְ ְ ְ at the time of year — ְבּ ִמ ְכ ְנ ָשׁך ֵמ ִא ְדּ ָרך ִוּמ מּ ֲע צ ְר ָתּך day period, when you bring in SEVEN DAYS from your threshing ﬂoor and from when you GATHER IN the produce from your threshing ﬂoor your wine vat. 14 You shall rejoice and from your wine vat. ְ א ְתּ — You shall rejoice on your festival — ְו ֶת ֱח ֵדי ְבּ ח ָגּך .on your festival — you, your son, 14 ְ ְ ְ ְ ,you, your son, your daughter — ְוּב ָרך ְוּב ר ָתּך ְו ע ְב ָדּך ְו א ְמ ָתך your daughter, your slave, your ְו ֵל ָו ָאה ְו ִג ָיּוֹרא ְו י ְת ָמא ְו א ְר מ ְל ָתּא ,maidservant, the Levi, the pros- your slave, your maidservant ְ ְ ,and the Levi, the proselyte, the orphan — ְב ִק ְר ָויך ִדּי ְב ִק ְר ָויך elyte, the orphan, and the widow who are in your gates. 15 For a sev- and the widow who are in your CITIES. ְ For SEVE N DAYS shall you — ִשׁ ְב ָעא ִיוֹמין ֵתּחוֹג ָק ָדם ְי ָי ֱא ָל ָהך .en-day period shall you celebrate 15 ְבּ א ְת ָרא ִדּי ִי ְת ְר ֵעי ,to Hashem, your God, in the place celebrate BEFORE Hashem, your God ֲא ֵרי ,in the place that Hashem will FIND FAVORABLE — ְי ָי that Hashem will choose, for are members of one’s own household, and four are 22. See above, 11:32 note 10. needy people. Hashem says, “Your four correspond 23. The name Succos — “Shelters” — is a reference to to My four (i.e., the needy); if you gladden Mine, I the mitzvah of dwelling in the succah. The Hebrew are , ְמ ט לּיּא ,and its Aramaic translation ֻסכּוֹת will gladden yours” (Rashi). This explains why “your word see) טלל and the Aramaic שׂכך slave” and “your maidservant” appear in the verse related to the Hebrew earlier than the latter four, though they are of lower Shemos 25:20, 33:22; Onkelos, Bereishis 19:8, Shemos status. 25:20), which mean cover or shelter. [The Aramaic

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 186 / דברים — פרשת ראה טז / טז ְיבֶר ְכ֞ך ֣יהוה ֱאלֹ ֶ֗ה יך ְבּ ֤ ֹכל ְתּבוּא ְת ֙ך ְוּב ֹכל ֙ מ ֲ@עשׂTה י ֶ ֔ד יך ְיבְר ִכנּ ְך ְיי ֱאלה ְך ְבּ ֹכ ֲלעל ְ לתּ ְך ְוּב כל עוֹב ֵד ְיי ד ְיך ְ ְוה= יית אLך שׂמWח : טז שׁ ֣לוֹשׁ ְפּעמZים | בּ שּׁ֡נה יWר ֶאה֩ כ ְל־ז ֨כ ְוּר ֜ך ְוּת ֵה ְיבּר םח ֵדי: טז ְתּל ִתז ְמ ִנ ְיןבּשׁ תּא * ִי ְת ֲחזוֹן כ ְלדּכוּר ְך ֶא ְת־פּT ני | ֣יהוה ֱאלֹ ֶ֗ה יך בּ מּקוֹם֙ ֲאשׁ2ר ִי ְב֔חר ְבּחpג ה מּ ֛ צּוֹת ֳקד ְםיי ֱאלה ְך ְבּא ְ תר ִאדּי ִי ְת ְר ֵעי ְבּח גּ ְאדפ ִ טּיר יּא ְוּבL חג ה שּׁ ֻב ֖עוֹת ְוּבO חג ה ֻ סּ ֑כּוֹת ְו ֧לֹא יWרd אה ֶא ְת־פּ ני ֖יהוה ֵר יקם: ְוּבח גּא ְד שׁבוּעיּא ְוּבח גּא ִד ְמטלּיּא ְולא * ִי ְת ֲחזוֹן ֳקד ְםיי ֵריק ִנין:

*נ"א: ִי ְת ֲח ֵזי רש"י (טו) ְוה ִי ית א ְך שׂ ֵמ ַח. ְל ִפי ְפשׁוּטוֹ ֵאין ֶזה ְלשׁוֹן ִצוּוּי ֶא ָלּא ְלשׁוֹן ְל ִשׂ ְמ ָחה (ספרי קמב; סוכה מח.): (טז) ְולֹא ֵיר ֶאה ֶאת ְפּ ֵני ה‘ ה ְ ב ָט ָחה. ְוּל ִפי תּ ְ למוּדוֹ ָל ְמדוּ ִמ ָכּאן, ְל רבּוֹת ֵליל יוֹם טוֹב ָהא ֲ חרוֹן ֵר יקם. ֶא ָלּא ָה ֵבא עוֹלוֹת ְר ִאָיּיה ְושׁ ְ ל ֵמי ֲחִג ָיגה (ספרי קמג):

CHUMASH TRANSLATION ONKELOS ELUCIDATED ְ ְ ְ ְ ,for Hashem — ְי ָב ְר ִכ ָנּך ְי ָי ֱא ָל ָהך ְבּ ֹכל ֲע ל ְל ָתּך ְוּב ָכל ָעוֹב ֵדי ְי ָדיך Hashem will have blessed you in all your crop and in all your your God, will have blessed you in all your crop and in all and you will only be — ְוּת ֵהי ְבּ רם ָח ֵדי handiwork, and you will only be your handiwork joyous. joyous.[24] ְ 16 ִי ְת ֲחזוֹן ָכל ְדּ ָכוּרך Three times a year — ְתּ ָלת ִז ְמ ִנין ְבּ שׁ ָתּא .Three times a year all your 16 ְ all your MALES shall appear[25] before — ֳק ָדם ְי ָי ֱא ָל ָהך malehood shall appear before in the place that — ְבּ א ְת ָרא ִדּי ִי ְת ְר ֵעי ,Hashem, your God, in the place Hashem, your God ְבּ ח ָגּא ְד פ ִטּ יר ָיּא ְוּב ח ָגּא ְד ָשׁ בוּע ָיּא :that He will choose: on the Fes- He will FIND FAVORABLE on the Festival of Matzos, the Festival of — ְוּב ח ָגּא ִד ְמ ט לּ ָיּא tival of Matzos, the Festival of ְו ָלא ִי ְת ֲחזוֹן ֳק ָדם ְי ָי ;Shavuos, and the Festival of WEEKS, and the Festival of SHELTERS -and THEY shall not appear before Hashem empty — ֵר ָיק ִנין Succos; and he shall not appear before Hashem empty-handed. handed.[26]

As Rashi explains Beis HaMikdash on the festivals of Pesach, Shavuos [.צל is related to the Hebrew טלל the succah gets its name from and Succos must bring an olah offering, known as the ,(ד“ה ושחמתה Succah 2a) olah of appearance, so as not to come to the , עוֹלת ְר ִאיּה the s’chach on the succah’s roof, which provides shelter from the sun for those inside (see Me’at Tzori). Beis HaMikdash empty-handed (see note 16). In ad- 24. Understood simply, Hashem assures us here that dition, he must bring at least one chagigah offering, we will only be joyous; nothing will mar our joy on which is a shelamim, in honor of the festival [aside Succos. Alternatively, this is a command: You shall only from the chagigah brought on the eve of Pesach; see be joyous. This comes to teach that one must be joyous note 4] (Rashi). ֵר יקם not only on the seven days of Succos [as stated in v. The word in the verse can be understood as an 14] but also on the night of Shemini Atzeres (Rashi). adverb, describing the manner in which people might [The verse says “only” joyous because the other mitzvos come — empty-handed. This would be translated ֵר יקן that apply on Succos (succah, lulav) do not apply on as (see Onkelos, Bereishis 31:42; above, 15:13). seems to refer to the people who ֵר יק ִנין Shemini Atzeres (Gra in Kol Eliyahu).] Onkelos’ plural come without an offering as “empty-handed ones” ֵיר ֶאה 25. The verse says , shall appear, in singular form, (Lechem VeSimlah to Shemos 23:15; Me’at Tzori). In כּל ְז ְכוּר ך so means all your malehood; but Onkelos ren- addition to the simple meaning, this conveys that the כל כּל ְז ְכוּר ך ִי ְת ֲחזוֹן ders , shall appear, in plural form, so ( people should not appear before Hashem in a state of ְדּ כוּר ְך in Aramaic) means all your males. Some editions spiritual emptiness. As Targum Yonasan renders it: ִי ְת ֲח ֵזי read , shall appear, in singular form. You may not be seen before Hashem, your God, empty of 26. This teaches that every male who comes to the mitzvos (Raza D’Shabbos [Kretchnif]).

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 187 / DEVARIM/DEUTERONOMY — PARASHAS RE’EH 16 / 17 ְ יז = אישׁ ְכּמ ְ תּO נת י ֑דוֹ ְכּ ִבְר כּת ֥יהוה ֱאלֹ היך ֲא% שׁר נ תן־לך: ס ס ס יז ְגּב ְ רכּמ ְ תּנ ְ תי ֵד ְהּכּ ִבְר ְכּת אדיי ֱאלה ְך ִדּ ְייה בל ְך:

קכ''ו פסוקים. פליא''ה סימן. רש"י (יז) ִאישׁ ְכּמ ְתּ נת ידוֹ. ִמי ֶשֵׁיּשׁ לוֹ ְאוֹכ ִלין ה ְ ר ֵבּה ְוּנ ָכ ִסים ְמ ִרוּבּים, ָי ִביא עוֹלוֹת ְמרוּבּוֹת ְוּשׁ ָל ִמים ְמ ִרוּבּים (שם; חגיגה ח:):

CHUMASH TRANSLATION ONKELOS ELUCIDATED -Every man shall make offerings accord — ְגּ בר ְכּ מ ְתּ נת ְי ֵדהּ .Every man according to what 17 17 ְ ְכּ ִב ְר ְכּ ָתא ד ָיי ֱא ָל ָהך ִדּי ְי הב ,his hand can give, in accordance ing to what his hand can give ְ ,in accordance with the blessing of Hashem, your God — ָלך ,with the blessing of Hashem your God, that He has given you. that He has given you.[27]

27. A wealthy person should bring numerous olah and of the chagigahs (Rashi, from Chagigah 8b; see note chagigah offerings, and invite many guests to partake 20).

הפטרת ראה / HAFTARAS RE’EH ישעיה נד:יא — נה:ה / Yeshayah 54:11 — 55:5 נד יא ֲע ִניּFה ֽסֹ ֲערה ֣לֹא ֻנחמה ִה ֵ֨נּה א ֹנ ִ֜כי -11Oafflicted, storm-tossed, unconsoled one, be 54 מְ רJ בּיץ בּ ְפּוּך֙ ֲאב ֔נִי ְך I ויס ְ ד=תּ ְיך בּ סּ ִ פּI ירים: hold! I shall lay your floor stones upon pearls and make your foundation of sapphires. 12 I shall יב ְושׂ ְ מJתּי כּ ְ@ד ֹכד֙ ִשׁ ְמשֹׁ ֔ת ִי ְך ְוּשׁער mִי ְך ְלא ְ בנTי make your sun windows of rubies and your gates of garnets, and your entire boundary of precious stones. ֶא ְק דּח ְו כ ְל־גּ Xבוּל ְך ְלא ְ ב ֵני־ח Wֶפץ: יג ְו כל־בּנmִי ְך 13 All your children will be students of HASHEM, and ִל T מּוּדי ֑יהוה ְורmב ְשׁ ֥לוֹם בּנִי ְך: יד ִבּ ְצדקה abundant will be your children’s peace. 14 Establish yourself through righteousness, distance yourself ִתּכּוֹנ ִני ר ֲ@חJ קי ֵמ ֨ ֹע ֶשׁק֙ ִכּ ֣י־לֹא ִת ֔יר ִאי ִ ֨וּמ ְמּ ִח ֔תּה from oppression for you need not fear it, and from כּ<י ֽלֹ ִא־ת ְקרmב ֵאל ִי ְך: טו הTן ֥גּוֹר י ֛גוּר א ֶפס panic for it will not come near you. 15 Behold! One ְ ְ need fear indeed if he has nothing from Me; whoever W מ [ אוֹתי ִמ F י־גר ִאתּך עLל ִיך ִי ֽפּוֹל: טז ִהנּsה [הן כ’] .aggressively opposes you will fall because of you א ֹנ ִכי֙ בּi ר ִאתי ח ֔רשׁ ֹנ ֵ֨פ ח֙ ְבּT אשׁ ֶפּ֔חם < וּמוֹציא Behold! I have created the smith who blows on a 16 charcoal flame and withdraws a tool for his labor, and ְכ=לי ְלמ ֲ@עx שׂהוּ ְוא ֹנ" כי בּF ר ִאתי מ ְ שׁ= חית ְלחW בּל: I have created the destroyer to ruin. 17 Any weapon יז כּ ְל־כּ ִ֞לי יוּצuר ע ֨ל ִי ְ ֙ך ֣לֹא ִי ְצ֔לח ְו כל־ל ֛שׁוֹן sharpened against you shall not succeed, and any ְ tongue that shall rise against you in judgment you תּ ֽק ִוּם־אFתּך ל ִ מּ ְשׁפּט תְּ ר[ שׁ ִיעי ֡זֹאת נ ֲ@חל ת֩ shall condemn; this is the heritage of the servant ע ְ ב ֵ ֨די ֧יהוה ְו ִצ ְדקתם מ Wִא=תּי ְנ ֻא ֽם־יהוה: of HASHEM, and their righteousness is from Me, the words of HASHEM. נה א ֤הוֹי כּל־צ ֵמא֙ ְל ֣כוּ ל ֔ מּ ִים ו ֲ@א% שׁר W א ֖ין־לוֹ 55 1 o, everyone who is thirsty, go to the water, כּ ֶסף ְל ֤כוּ ִשׁ ְברוּ֙ ו ֱ;א ֹ֔כלוּ ְוּל ֣כוּ ִשׁ ְב ֗רוּ ְבּלוֹא־ ,Heven one who has no money; go buy and eat go and buy without money and without barter, wine כ dֶסף ְוּב ֥לוֹא ְמ= חיר י ִין ְוח לב: ב Pל מּה ִת ְשׁ ְקלוּ־ and milk. 2 Why do you weigh out money for that ֶ֨כ ֶסף֙ ְבּ ֶ֔לוֹא־ל ֶחם ִוI יג ֲיעכם ְבּ ֣לוֹא ְלשׂ ְבעה which is not bread and [fruit of] your toil for that which does not satisfy? Listen well to Me and eat ִשׁ ְמ ֨עוּ שׁ ֤מ וֹע ֵאל י֙ ְו ִא ְכ ֔לוּ־טוֹב ְו ִת ְתעL נּג בּ דּ ֶשׁן .what is good, and let your soul delight in abundance נ ְ פ ְשׁ; כם: ג ה ֤ טּוּ א ְז ְנ ֶכם֙ ְוּל ֣כוּ ֵא ֔לי ִשׁ ְמ ֖עוּ ְוּתחZי Incline your ear and come to Me, listen and your soul 3 will rejuvenate; I shall seal an eternal covenant with נ ְ פ ְשׁכ]ם ְו ֶא ְכְרתPה ל ֶכם֙ ְבּZ רית ֔עוֹלם ח ְ סד י -you, the enduring kindnesses [promised] David. 4 Be דו=ד ה נּ ֱ;אמI נים: ד ? הן עד ְל = אוּמּים ְנת[ תּיו נ< גיד ,hold! I have appointed him a witness to the regimes a prince and a commander to the regimes. 5 Behold! ְוּמצX וּה ְל ֻאI מּים: ה T הן ֤גּוֹי ֽלֹ ֵא־תד ע֙ ִתּ ְק ֔רא ְו ֥גוֹי a nation that you did not know will you call, and a ֽלֹ ְא־יד ֖ע וּך ֵא2ל יך י֑רוּצוּ ְל ֨מע ן֙ ֣יהוה ֱאלֹ ֶ֔ה יך nation that knew you not will run to you, for the sake ְ of HASHEM, your God, the Holy One of Israel, for He ְו ִל ְק ֥דוֹשׁ ִי ְשׂרX אל < כּי פ Wֲארך: !has glorified you

Reproduced from the Zichron Meir Edition Onkelos with permission of the copyright holder ArtScroll / Mesorah Publications Ltd