Rashi on TanakhLeviticus 19

Speak to the entire congregation [of] Bnei Yisroel. [This] teaches that this parashoh was said during an assembly, since most essentials of the Torah are dependent on it.

You shall be holy. Separate yourselves from sexual crimes, and from transgression, for wherever you find a fence against sexual crime, you find holiness [mentioned]: “A harlot or a profaned woman [they shall not marry]. . . for I, Adonoy, am Holy, [the One] Who makes you holy,” “He shall not profane his offspring [among his people], for I am Adonoy, [the One] Who makes him holy,” “They shall be holy . . . a harlot or a profaned woman [they shall not marry].”

A man — you shall fear his mother and father. Each one of you shall fear his father and mother, this is the plain meaning. And its midrashic interpretation: I [know this] of a man, where [do I know this of] a woman? When it says: “You shall fear,” two are [implied]. If so, why is “man” mentioned? For it is in a man’s power to do, but a woman is under the control of others.

You shall fear his mother and father. Here [God] placed the mother before the father, because it is known to Him that a son fears his father more than his mother, [while] in regard to honor He placed the father before the mother, since it is known to Him that a son honors his mother more than his father, because she wins him over with words.

And keep My Sabbaths. Keeping the Sabbath is placed adjacent to the fear of [your] father [in order] to tell [you]: Even though I warned you regarding the fear of [one’s] father, if he should say to you: “Violate the Sabbath,” you must not listen to him — and so in regard to all the other mitzvos.

I am Adonoy your God. You and your father are obligated [to] honor Me, therefore you must not listen to him [when he tells you] to violate My words. What is fear? He may not sit in his place, nor speak in his place, nor contradict his words. And what is honor? He provides food and drink, clothes and shoes, helps them go out and helps them come in.

Do not turn to the idols to worship them. [The word] “idols” is an expression of אַל, “not,” It is considered as though it were not.

And molten gods. First they are [called] idols, [but] when you turn to follow them, in the end you will make them gods.

Do not make for yourselves. Do not make [molten gods] for others, nor may [others] make [them] for you. And if you say [the verse means]: Do not make [them] for yourselves, but others may make [them] for you, behold, it was already said: “You must not have” — not of your own nor of others.

When you slaughter, etc. This parashoh was said only to teach that they should be slaughtered only with the intention that they be eaten during this time; for if [it comes] to set a time of eating for them, it was already said: “If he made either a vow or a voluntary offering, etc.”

You shall slaughter it to be acceptable for you. From the very beginning, his slaughtering should be for the purpose of giving [Me] satisfaction, that it should be favorable for you, so that if you think any invalidating thought regarding it, it will not be considered favorable for you before Me.

To be acceptable for you. Apayement [in Old French], that is according to its plain meaning. And our Rabbis learned from here that if one handles holy offerings [without thought] it is invalid, for he must have the intention to slaughter.

On the day it is slaughtered it may be eaten, when you slaughter it, you should slaughter it for the purpose of eating it in this time that I already set for you.

And if it should be eaten, etc. If this does not refer to [the prohibition] of [eating] it beyond its [proper] time, since that was already stated: “if any of the flesh of the peace-offering is eaten, etc.” — let it be in reference to [the prohibition] of [eating the sacrificial flesh] outside its [proper] place. Perhaps they should be liable to koreis for eating? The verse says: “And anyone who eats from it shall bear the burden of iniquity” “from it” — and not from a related [prohibition]; [this] excludes [a sacrifice] slaughtered with the intention [of eating it] outside its [proper] place.

An abomination. Abominable, as in [the verse]: “And broth of abominable things is in their vessels.”

Whoever eats from it shall bear his iniquity. The verse speaks of absolute נוֹתָר, and he is not punished with כָּרֵת for [a sacrifice] which has been slaughtered outside its [proper] place, for the verse already excluded it; this [therefore] speaks of absolute נוֹתָר, and in Maseches Kerisos [our Rabbis] derived it from a גְזֵרָה שָׁוָה .

You shall not completely reap a corner of your field, that one should leave a corner at the end of his field.

Gleanings of your harvest, sheaves which fall down during harvesting. One or two [of them constitute gleanings], but three are not [considered] “gleanings.”

You shall not glean, you must not take [the] gleanings that are in it, and they are recognizable. What are “gleanings”? Whatever [clusters] have no “shoulders” or “drippings.”

Fallen grapes of your vineyard, [the single] berries of the grapes which fall [to the ground] during the [grape-]gathering.

I am Adonoy, your God, a Judge Who punishes [wrongdoers], and [for this sin] I exact from you, nothing less than [your] souls as it is said: “Do not rob the poor, etc., for God will plead their cause, etc.”

You shall not steal. [This is] a prohibition against one who steals money, but [the prohibition] of “you shall not steal” in the Ten Commandments is a prohibition against one who kidnaps people. This matter is deduced from its context — a matter for which he is liable to a court-exacted death penalty [as are the preceding Commandments].

You shall not deny [a rightful claim]. Because it is said, “and denies it” [and] he pays the principal plus a fifth, we have learned [the] punishment, from where [do we derive] the prohibition? The verse says: “You must not deny [a rightful claim].”

And each one of you shall not lie. Since it is said, “and swears falsely,” “he shall pay its price and an additional fifth,” we have learned [the] punishment, from where [do we derive] the prohibition? The verse says: “And you shall not lie.”

You shall not steal and you shall not deny and each one of you shall not lie to each other and you shall not swear [falsely]. If you steal, in the end you will deny, in the end you will lie, in the end you will swear falsely.

You shall not swear [falsely] by My Name. Why is this said? Since it was said: “Do not take the Name of Adonoy, your God, in vain,” perhaps he will be liable only for [swearing] with the Unique Name, from where do we include all the Attributes? The verse says: “You shall not swear falsely by My Name — [by] whatever Name I have.

You shall not withhold wages This [refers to one] who withholds the wages of a hired hand.

Shall not remain overnight. [This verb] is feminine, referring to [the word] פְּעוּלָּה [“wages, accomplishment”].

Until morning. The verse speaks of a day-laborer, who leaves [work] when the sun sets. Therefore, the time of collecting his wages is all night. And in another place it states: “and the sun shall not set on him.” [This verse] speaks of a night-laborer, the end of [whose] work [time] is at dawn, [and] therefore the time of collecting his wages is all day. Because the Torah gave the owner — a half-day period — to obtain the necessary cash.

You shall not curse a deaf person. I [know this of] a deaf person, from where [do I know to] include everyone? The verse says: “Do not curse among your people.” If so, why is “a deaf person” mentioned? Just as a deaf person is special in that he is alive, so too anyone who is alive — excluding the dead, who are not alive.

And before a blind person you shall not place a stumbling block. Before someone blind in the matter [at hand] you shall not give advice which is unsuitable for him; do not say: “Sell your field and buy a donkey,” [while] you maneuver against him and take it from him.

You shall fear your God, since this matter is not given over to people [to decide], to know if [the] intention of this one was for good or evil, and he can evade [the charge of evil intent] by saying: “My intent was for the best,” therefore it is said about it: “you shall fear your God” — the One Who discerns your thoughts. Similarly every matter which is given over to the heart of the person who does it, [while] other people cannot discern [his real intent], it is said: “you shall fear your God.”

You shall not commit injustice in judgement. [This] teaches that the judge who corrupts a case is called an unjust person, hateful and detestable, [doomed to] destruction and an abomination. For the unjust person is called an abomination, as it is said: “for abomination to God. . .is anyone who does injustice.” And an abomination is called accursed and detestable, as it is said: “and you shall not bring an abomination into your house [to] become doomed to destruction like it; you shall consider it detestable,” etc.

You shall not favor a poor man, that you must not think, “This one is a poor man, and the rich man is required to support him; I will rule in his favor in [this] law suit, with the result that he be supported in a respectable way.”

You shall not show honor to a powerful man, that you must not think, “This one is rich, he is from a prominent family, how can I embarrass him and behold him in his humiliation? This [humilation] is worthy of punishment!” Therefore it says: “And you shall not show honor to a powerful man.”

With righteousness shall you judge your fellow, according to its plain meaning. Another interpretation: Judge your fellow favorably.

Do not be a tale-bearer. I say that [that the word רָכִיל refers to tale-bearing] because all those who cause arguments and speak slander go to their friends’ houses to spy what evil they can see, or whatever evil they can hear, [in order] to tell it in the marketplace, [thus] they are called “those who go around tale-bearing” — those who go around spying, espiement in Old French. [As] proof for my words, [is the fact] that we do not find [the term] רְכִילוּת written without an expression of “going”: “you shall not go רָכִיל,” “those who go רָכִיל, they are brass and iron,” while [regarding] other [cases] of slander it is not written [an expression of] “going.” [Thus,] “who in secret slanders his neighbor,” “a false tongue,” “a tongue that speaks arrogantly.” Therefore I say that the expression [הוֹלֵך רָכִיל] [means] “going about and spying,” since the kof interchanges with the gimmel, for all letters whose source is one place interchange one with the other: beis with peh, gimmel with kof and kuf , nun with lammed, and zayin with tzaddi, and so “He spied against your servant,” [meaning:] “he spied me out shrewdly in order to speak evil against me,” and so [too] “that has no slander on his tongue.” Again, [the word] רוֹכֵל, “a peddler,” who travels and spies out merchandise, and so [too] one who sells spices [to women] with which to adorn themselves, because he constantly goes around villages — is called a רוֹכֵל, denoting a רוֹגֵל, [“one who spies.”] And its Targum: לָא תֵיכוּל קוּרְצִין, as: וַאֲכַלוּ קַרְצֵיהוֹן, דִי יְהוּדָיֵא (“who slandered the Jews,”) אֲכַל בֵּיה קוּרְצָא בֵּי מַלְכָּא (“he slandered him to the king,”) It seems to me [in relation to this Aramaic expression] that their custom was to eat in the house of one who accepted their reports a little snack, and that [constituted] the final confirmation that his report was well-founded, and he considers them as true. That little snack is called אֲכִילַת קוֹרְצִין an expression of “he winks with his eyes,” for it is the way of all those who slander to wink with their eyes and to hint at their slanderous reports, that the other listeners should not understand.

You shall not stand idly by [when] the blood (life) of your fellow [is in danger]. to behold his death [when] you are able to save him, as for example one drowning in a river, or if a wild beast or robber attack him.

I am Adonoy, etc., faithful to reward and faithful to exact payment.

You shall not bear a sin on his account, do not shame him in public.

You shall not take revenge. He said to him: “Lend me your scythe.” “No!” says [the other]. The next day [the second one] says [to the first]: “Lend me your axe.” [The latter] says: “I will not lend it to you, just as you did not lend it to me” — this is taking revenge. And what is “bearing a grudge”? He said to him: “Lend me your axe.” “No!” says [the other]. The next day [the second one] says [to the first]: “Lend me your scythe.” [The latter] says: “Here it is, I am not like you, that you did not lend me” — that is “bearing a grudge,” for he keeps the hatred in his heart, even though he does not take revenge.

You shall love your fellow[-Jew] as yourself. Said Rabbi Akiva: This is a great principle in the Torah.

Keep My statutes — and these are:

Do not cross-breed your animals with different species, etc. These statutes are royal decrees without [a humanly understandable] reason for them. A garment which contains shaatnez. Why is this said? Because it is said [in Devorim]: “You must not wear שַׁעַטְנֵז, wool and linen together.” Perhaps [this means] that he should not wear wool-shearings and flax-stalks? The verse says: “A garment.” From where [do I know the prohibition applies] to felt? The verse [in Devorim] says: “ שַׁעַטְנֵז “ — something that is combed, woven and twisted together. And I say that nuz is an expression of something rubbed [between the fingers to make into threads] and woven together to be joined, tistre in Old French, like “fit for the dried seeds (nezoy) which are in them,” which we interpret as an expression of “withering,” flestre in Old French. [The word] שַׁעַטְנֵז Menachem defines as a combination of wool and flax.

Designated for a [specific] man. Designated and singled out for a man; I know of no similar term in Tanach. [It is] of a Canaanite maid-servant, half maid-servant and half free woman, who is engaged to a Hebrew slave who is permitted [to remain with such] a maid-servant [that] the verse speaks.

And she has certainly not been redeemed. [She is] redeemed and not redeemed; generally, redemption is by money.

Or her freedom, by deed [of manumission].

There shall be an investigation. She suffers [lashes] and not he; it is obligatory for the Court to investigate the matter [in order] not to require her [to be put to] death, for her freedom was not given to her, and her marriage is not a completely valid marriage. And our Rabbis learned from here that whoever [suffers the punishment of] lashes [is subject] to a proclamation; the judges who have him whipped call out to the one lashed: “If you are not careful to fulfill [all the words of the Torah] etc. Adonoy will make your plagues noteworthy.” [And he explained: “There shall be a בִּקּרֶת “ — it shall be בִּקְרִיאָה, (“with calling out.)”]

For her freedom was not given to her. Therefore, he is not liable to the death penalty for her, for her marriage is not considered a [valid] marriage; thus, if she was freed, her marriage is considered a marriage and he is liable to the death penalty.

And he will be forgiven for the sin which he committed. [This] includes one who sinned intentionally as one who sinned unwittingly.

You shall regard it[s fruit] as closed off. You shall close off its closing: it should be closed off and blocked off from having benefit therefrom.

[For] three years it shall be closed off to you. From when does he count it? From the time of its planting. Perhaps if he stored it [= the fruit], it should be permitted after three years? The verse says: “it shall be” — it remains in its [original] state.

All of its fruits shall be holy — like [the] second tithe regarding which it is written: “All tithings of the land, etc. [are] sacred to Adonoy.” Just as [the] second tithe is not eaten outside the walls of Jerusalem except when redeemed, so also this, and this matter is praise to Adonoy, that he carries it there to praise and glorify Heaven.

So that it will increase its produce for you. This mitzvoh that you should keep will be in order to increase its produce, for in reward [for the fulfillment of the mitzvoh of עָרְלָה] I will bless the fruits of planting for you. Rabbi Akiva used to say: “The Torah pays regard to [a person’s] evil inclination, that a person should not say: ’Behold, I have troubled myself for four years for nothing’! Therefore, it is said: ’To increase its produce.’”

I am Adonoy, I am Adonoy who promises regarding this, and am faithful to fulfill My promise.

You shall not eat on the blood. [This] is expounded in many ways in [Maseches] Sanhedrin: [It is] a prohibition against one who eats of holy flesh before the sprinkling of the blood, and a prohibition against one who eats [flesh] from a common animal, before its soul [life] leaves it, and many more.

You shall not act on the basis of omens. Such as those who look to omens, [interpreting the cry of a] mole and [the twittering of] birds; his bread falls from his mouth, a deer crossed his path.

Nor act on the basis of auspicious times. An expression of “times and hours” — that he says: “This day is good for beginning a job, this hour is bad for going out.”

Do not round the corners of your heads. [This] refers to one who makes [the hair of] his temples [similar] to [the hairless state] of the back of his ear and to [the hairless state of] his forehead, so that the circumference of his head is circular all around, [since] on the back of his ears the roots of his hair are much higher than his temples.

The edges of your beard. The tip of the beard and its “borders,” and they are five: two on each cheek, above, near the head, where [the cheek] is broad and has two corners, and one at the bottom, on the chin, the place at the joint of the two cheeks.

Gashes for the dead, such is the custom of the Amorites, to cut [gashes] in their flesh when one [of the family] dies.

Tattoo marks, a writing engraved and sunk [into the flesh] [and] which [therefore] can never be erased, because he tattoos it with a needle and it remains black forever.

Tattoo, an expression [similar to] “and hang them,” and “and we will hang them.” They stick a pole in the ground, and hang them on it; as a result, they were sunk in and stuck into the ground, pourpoynt in Old French.

You shall not defile your daughter by causing her to engage in harlotry. [This refers] to one who hands over his single daughter for sexual relations not for the purpose of marriage.

Lest the land turn astray — if you do this, the earth will cause its fruits to go astray, to produce them in another place, and not in your land. And so it says: “[You have polluted your land with harlotry]. . ., and therefore the showers have been withheld.”

You shall fear My Sanctuary. One may not enter [the Sanctuary] with his staff, his shoe[s], his money belt, [or] the dust on his feet. And even though I warn you regarding [proper respect for] the Sanctuary, you shall keep My Sabbaths. The building of the Temple does not supersede [the] Shabbos [laws].

You shall not turn to mediums. [This is] a warning to mediums and oracles. A בַּעַל אוֹב [= a medium] — this is a magician who speaks from his armpit. And an יִדְעוֹנִי — one who puts the bone of an animal whose name is Yadu’a into his mouth, and the bone “talks.”

Do not seek [them] out, to be occupied with them, for if you occupy yourselves with them, you become defiled before Me, and I make you abominable.

I am Adonoy your God. Know Who you exchange for whom.

In the presence of the elderly you shall rise. Perhaps even an ignorant old man? The verse says: “elder” only one who has acquired wisdom is [called] an elder.

You shall respect an elder. What is respect? One should not sit in his place, and not contradict his words. Perhaps he is permitted to close his eyes as though he does not see him? Therefore it is said, And you shall have fear of your God — for this matter is given over to the discernment of the one who does [the action], for no one but he recognizes [what is in his heart]; and in regard to everything given over to the discernment [of the person doing the action], it is said, “And you shall have fear of your God.”

Do not cause him anguish, the anguish of [wounding] words. Do not say to him: “Yesterday you were an idolator, and now you have come to study Torah that was given from the mouth of the Most High?

For you were strangers in the land of Egypt. Do not remind your fellow of a defect which you have.

I am Adonoy your God. I am your God and his God!

You should not commit injustice in judgement. If [this refers to] judgement [in court], behold, it was already said: “You shall not commit injustice in judgement.” What then is the “justice” repeated here? It [refers to] land-measure, weight and volume-measure. [This] teaches that one who measures is termed a judge, [so] that if he acts falsely in measure, he is as one who corrupts judgement, and is called corrupter, hateful, detested, doomed to destruction and abomination, and causes five [catastrophic] matters which are said regarding a judge [who judges unjustly]: He defiles the land, profanes the Name [of God], causes the Shechinah to depart, causes [the] Israel[ites] to fall by the sword, and causes them to be exiled from their land.

Measure, this [refers] to land measure.

Weight, according to its plain meaning.

Volume, that is liquid and dry measure.

Just weights, they are the weights against which one weighs [objects on a balance].

Ephah [of], that is a dry measure.

And a hin, that is a liquid measure.

Who has taken you out [of the land of Egypt] — for this purpose. Another interpretation: I distinguished in Egypt between the firstborn and those who were not firstborn, and I am faithful to exact punishment from one who dips his weights in salt to cheat people who do not recognize [the deceit].