| 1You shall not sacrifice to the Lord, your God, an ox or a sheep that has in it a blemish or any bad thing, for that is an abomination to the Lord, your God. |
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אלֹֽא־תִזְבַּח֩ לַֽיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא: |
| You shall not sacrifice… or any bad thing. Heb. דָּבָר רַע. This is an admonition to one who would make sacrifices disqualified (פִּגּוּל) through an evil [improper] utterance דִּבּוּר רַע. And from this [expression] our Rabbis derived other explanations as well, as they appear in [the tractate] Shechitath Kodashim [early name for Zevachim]. — [Zev. 36] |
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לֹֽא־תִזְבַּח … כֹּל דָּבָר רָע.
אַזְהָרָה לַמְפַגֵּל בַּקֳּדָשִׁים עַל יְדֵי דִּבּוּר רָע. וְעוֹד נִדְרְשׁוּ בוֹ שְׁאָר דְּרָשׁוֹת בִּשְׁחִיטַת קָדָשִׁים (זבחים ל"ו):
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| 2If there will be found among you, within one of your cities which the Lord, your God is giving you, a man or woman who does evil in the eyes of the Lord, your God, to transgress His covenant, |
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בכִּֽי־יִמָּצֵ֤א בְקִרְבְּךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה אֲשֶׁ֨ר יַֽעֲשֶׂ֧ה אֶת־הָרַ֛ע בְּעֵינֵ֥י יְהֹוָֽה־אֱלֹהֶ֖יךָ לַֽעֲבֹ֥ר בְּרִיתֽוֹ: |
| to transgress His covenant. which He made with you, namely, not to worship idols. |
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לַֽעֲבֹר בְּרִיתֽוֹ.
אֲשֶׁר כָּרַת אִתְּכֶם שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה:
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| 3and who will go and worship other gods and prostrate himself before them, or to the sun, the moon, or any of the host of the heavens, which I have not commanded; |
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גוַיֵּ֗לֶךְ וַיַּֽעֲבֹד֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּשְׁתַּ֖חוּ לָהֶ֑ם וְלַשֶּׁ֣מֶשׁ | א֣וֹ לַיָּרֵ֗חַ א֛וֹ לְכָל־צְבָ֥א הַשָּׁמַ֖יִם אֲשֶׁ֥ר לֹֽא־צִוִּֽיתִי: |
| which I have not commanded. to worship them. — [Meg. 9b] |
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אֲשֶׁר לֹֽא־צִוִּֽיתִי.
לְעָבְדָם (מגילה ט'):
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| 4and it will be told to you, and you will hear it, and investigate thoroughly, and behold, the matter coincides; this abomination has been perpetrated in Israel. |
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דוְהֻגַּד־לְךָ֖ וְשָׁמָ֑עְתָּ וְדָֽרַשְׁתָּ֣ הֵיטֵ֔ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּֽוֹעֵבָ֥ה הַזֹּ֖את בְּיִשְׂרָאֵֽל: |
| [the matter] coincides. Heb. נָכוֹן הַדָּבָר, the testimony coincides. [I.e., the testimony of one witness coincides with that of the other.] |
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נָכוֹן.
מְכֻוָּן הָעֵדוּת:
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| 5Then you shall bring out that man or that woman who has committed this evil thing, to your cities, the man or the woman, and you shall pelt them with stones, and they shall die. |
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הוְהֽוֹצֵאתָ֣ אֶת־הָאִ֣ישׁ הַה֡וּא אוֹ֩ אֶת־הָֽאִשָּׁ֨ה הַהִ֜וא אֲשֶׁ֣ר עָ֠שׂ֠וּ אֶת־הַדָּבָ֨ר הָרַ֤ע הַזֶּה֙ אֶל־שְׁעָרֶ֔יךָ אֶת־הָאִ֕ישׁ א֖וֹ אֶת־הָֽאִשָּׁ֑ה וּסְקַלְתָּ֥ם בָּֽאֲבָנִ֖ים וָמֵֽתוּ: |
| Then you shall bring out that man… to your cities. Heb. אֶל-שְׁעָרֶיךָ. One who translates אֶל-שְׁעָרֶיךָ as לִתְרַע בֵּית דִינָךְ, “to the gate of your court,” is mistaken, for we have learned the following: when the verse [here] says אֶל-שְׁעָרֶיךָ, this refers to the city where [the accused] worshipped idols. Or does it refer to the gates [of the court] where he was judged [since the courts were located at the gates]? [In answer to this,] the verse here says שְׁעָרֶיךָ, and above (verse 2), it says שְׁעָרֶיךָ. Just as שְׁעָרֶיךָ mentioned there [clearly] refers to the city where he worshipped [idols] [and not to the gates of a court], so too, the word שְׁעָרֶיךָ mentioned here refers to the city where he worshipped [idols]. Thus the correct version of the Targum is לְקִרְוָיךְ, to your cities. |
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וְהֽוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אֶל־שְׁעָרֶיךָ וגו'.
הַמְתַרְגֵּם אֶל שְׁעָרֶיךָ "לִתְרַע בֵּית דִּינָךְ" טוֹעֶה, שֶׁכֵּן שָׁנִינוּ "אֶל שְׁעָרֶיךָ" — זֶה שַׁעַר שֶׁעָבַד בּוֹ, אוֹ אֵינוֹ אֶלָּא שַׁעַר שֶׁנִּדּוֹן בּוֹ? נֶאֱמַר "שְׁעָרֶיךָ" לְמַטָּה וְנֶאֱמַר "שְׁעָרֶיךָ" לְמַעְלָה, מַה שְּׁעָרֶיךָ הָאָמוּר לְמַעְלָה שַׁעַר שֶׁעָבַד בּוֹ, אַף שְׁעָרֶיךָ הָאָמוּר לְמַטָּה שַׁעַר שֶׁעָבַד בּוֹ, וְתַרְגּוּמוֹ "לְקִרְוָיךְ":
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| 6By the mouth of two witnesses, or three witnesses, shall the one liable to death be put to death; he shall not be put to death by the mouth of one witness. |
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ועַל־פִּ֣י | שְׁנַ֣יִם עֵדִ֗ים א֛וֹ שְׁלשָׁ֥ה עֵדִ֖ים יוּמַ֣ת הַמֵּ֑ת לֹ֣א יוּמַ֔ת עַל־פִּ֖י עֵ֥ד אֶחָֽד: |
| two witnesses, or three. But if testimony can be executed through two witnesses, why then does Scripture specify “or three”? [It does so] to draw a comparison between [testimony of] three to that of two; just as two witnesses are considered one unit, so too, are three witnesses considered one unit, and they are not subject to the laws of “plotting witnesses” עֵדִים זוֹמְמִין, unless all of them are proven to be “plotting witnesses.” - [Mak. 5b] (See Deut. 19:16-21.) |
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שְׁנַיִם עֵדִים אוֹ שְׁלשָׁה.
אִם מִתְקַיֶּמֶת עֵדוּת בִּשְׁנַיִם לָמָּה פֵּרֵט לְךָ בִשְׁלוֹשָׁה? לְהַקִּישׁ שְׁלוֹשָׁה לִשְׁנַיִם, מַה שְּׁנַיִם עֵדוּת אַחַת אַף שְׁלוֹשָׁה עֵדוּת אַחַת, וְאֵין נַעֲשִׂין זוֹמְמִין עַד שֶׁיִּזֹּמּוּ כֻלָּם (מכות ה'):
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| 7The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people, and you shall abolish evil from among you. |
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זיַ֣ד הָֽעֵדִ֞ים תִּֽהְיֶה־בּ֤וֹ בָרִֽאשֹׁנָה֙ לַֽהֲמִית֔וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ: |
| 8If a matter eludes you in judgment, between blood and blood, between judgment and judgment, or between lesion and lesion, words of dispute in your cities, then you shall rise and go up to the place the Lord, your God, chooses. |
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חכִּ֣י יִפָּלֵא֩ מִמְּךָ֨ דָבָ֜ר לַמִּשְׁפָּ֗ט בֵּֽין־דָּ֨ם | לְדָ֜ם בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵ֥ין נֶ֨גַע֙ לָנֶ֔גַע דִּבְרֵ֥י רִיבֹ֖ת בִּשְׁעָרֶ֑יךָ וְקַמְתָּ֣ וְעָלִ֔יתָ אֶל־הַ֨מָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ: |
| If a matter eludes you [in judgment]. Heb. כִּי יִפָּלֵא. [The term] הַפְלְאָה always denotes detachment and separation; [here it means] that the matter is detached and hidden from you. |
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כִּי יִפָּלֵא.
כָּל הַפְלָאָה לְשׁוֹן הַבְדָּלָה וּפְרִישָׁה, שֶׁהַדָּבָר נִבְדָּל וּמְכֻסֶּה מִמְּךָ:
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| between blood and blood. Between ritually unclean blood [of menstruation], and ritually clean blood. — [Niddah 19a] (See Rashi on Lev. 12:1-5.) |
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בֵּֽין־דָּם לְדָם.
בֵּין דָּם טָמֵא לְדָם טָהוֹר (נדה י"ט):
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| between judgment and judgment. Between a judgment of innocent and a judgment of guilty. |
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בֵּֽין־דִּין לְדִין.
בֵּין דִּין זַכַּאי לְדִין חַיָּב:
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| between lesion and lesion. Between a ritually unclean lesion, and a ritually clean lesion. |
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בֵּֽין־נֶגַע לָנֶגַע.
בֵּין נֶגַע טָמֵא לְנֶגַע טָהוֹר:
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| words of dispute. whereby the Sages of the city [the judges] differ in their opinion on the matter, one declaring it impure, the other pure, one ruling guilty, the other innocent. |
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דִּבְרֵי רִיבֹת.
שֶׁיִּהְיוּ חַכְמֵי הָעִיר חוֹלְקִים בַּדָּבָר, זֶה מְטַמֵּא וְזֶה מְטַהֵר, זֶה מְחַיֵּב וְזֶה מְזַכֶּה:
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| then you shall rise and go up. [This] teaches [us] that the Temple [the seat of the Sanhedrin, the Supreme Court] was on a higher elevation than all other places. — [Sifrei ; San. 87a] |
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וְקַמְתָּ וְעָלִיתָ.
מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכָּל הַמְּקוֹמוֹת (ספרי; סנהדרין פ"ז):
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| 9And you shall come to the Levitic kohanim and to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment. |
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טוּבָאתָ֗ אֶל־הַכֹּֽהֲנִים֙ הַֽלְוִיִּ֔ם וְאֶל־הַ֨שֹּׁפֵ֔ט אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְדָֽרַשְׁתָּ֙ וְהִגִּ֣ידוּ לְךָ֔ אֵ֖ת דְּבַ֥ר הַמִּשְׁפָּֽט: |
| [And you shall come to] the Levitic kohanim. i.e., the kohanim, who are descended from the tribe of Levi. |
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הַכֹּֽהֲנִים הַֽלְוִיִּם.
הַכֹּהֲנִים שֶׁיָּצְאוּ מִשֵּׁבֶט לֵוִי:
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| and to the judge who will be in those days. Although this judge may not be [of the same stature] as other judges who preceded him, you must listen to him, for you have only the judge [who lives] in your time. — [R.H. 25b] |
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וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִֽהְיֶה בַּיָּמִים הָהֵם.
וַאֲפִלּוּ אֵינוֹ כִּשְׁאָר שׁוֹפְטִים שֶׁהָיוּ לְפָנָיו, אַתָּה צָרִיךְ לִשְׁמֹעַ לוֹ – אֵין לְךָ אֶלָּא שׁוֹפֵט שֶׁבְּיָמֶיךָ (ראש השנה כ"ה):
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| 10And you shall do according to the word they tell you, from the place the Lord will choose, and you shall observe to do according to all they instruct you. |
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יוְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ: |
| 11According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left. |
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יאעַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹֽאמְר֥וּ לְךָ֖ תַּֽעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל: |
| either right or left,. Even if this judge tells you that right is left, and that left is right. How much more so, if he tells you that right is right, and left is left!- [Sifrei] |
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יָמִין וּשְׂמֹֽאל.
אֲפִלּוּ אוֹמֵר לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל וְעַל שְׂמֹאל שֶׁהוּא יָמִין, וְכָל שֶׁכֵּן שֶׁאוֹמֵר לְךָ עַל יָמִין יָמִין וְעַל שְׂמֹאל שְׂמֹאל (ספרי):
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| 12And the man who acts intentionally, not obeying the kohen who stands there to serve the Lord, your God, or to the judge that man shall die, and you shall abolish evil from Israel. |
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יבוְהָאִ֞ישׁ אֲשֶׁר־יַֽעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָֽעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל: |
| 13And all the people shall listen and fear, and they shall no longer act wantonly. |
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יגוְכָל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד: |
| And all the people shall listen. From here we derive [the ruling] that they postpone his execution [i.e., of the זְקַן מַמְרֵא, the rebellious sage] until the Festival [when all Israel appears in Jerusalem], and they execute him on the Festival. — [San. 89a] |
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וְכָל־הָעָם יִשְׁמְעוּ.
מִכָּאן שֶׁמַּמְתִּינִין לוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָּרֶגֶל (סנהדרין פ"ט):
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| 14When you come to the land the Lord, your God, is giving you, and you possess it and live therein, and you say, "I will set a king over myself, like all the nations around me," |
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ידכִּֽי־תָבֹ֣א אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ נֹתֵ֣ן לָ֔ךְ וִֽירִשְׁתָּ֖הּ וְיָשַׁ֣בְתָּה בָּ֑הּ וְאָֽמַרְתָּ֗ אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ כְּכָל־הַגּוֹיִ֖ם אֲשֶׁ֥ר סְבִֽיבֹתָֽי: |
| 15you shall set a king over you, one whom the Lord, your God, chooses; from among your brothers, you shall set a king over yourself; you shall not appoint a foreigner over yourself, one who is not your brother. |
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טושׂ֣וֹם תָּשִׂ֤ים עָלֶ֨יךָ֙ מֶ֔לֶךְ אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּ֑וֹ מִקֶּ֣רֶב אַחֶ֗יךָ תָּשִׂ֤ים עָלֶ֨יךָ֙ מֶ֔לֶךְ לֹ֣א תוּכַ֗ל לָתֵ֤ת עָלֶ֨יךָ֙ אִ֣ישׁ נָכְרִ֔י אֲשֶׁ֥ר לֹֽא־אָחִ֖יךָ הֽוּא: |
| 16Only, he may not acquire many horses for himself, so that he will not bring the people back to Egypt in order to acquire many horses, for the Lord said to you, "You shall not return that way any more." |
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טזרַק֘ לֹֽא־יַרְבֶּה־לּ֣וֹ סוּסִים֒ וְלֹֽא־יָשִׁ֤יב אֶת־הָעָם֙ מִצְרַ֔יְמָה לְמַ֖עַן הַרְבּ֣וֹת ס֑וּס וַֽיהֹוָה֙ אָמַ֣ר לָכֶ֔ם לֹ֣א תֹֽסִפ֗וּן לָשׁ֛וּב בַּדֶּ֥רֶךְ הַזֶּ֖ה עֽוֹד: |
| he may not acquire many horses for himself. But, only what he needs for his chariots, “so that he will not cause the people to return to Egypt” [to purchase the horses], because horses come from there, as it is said of Solomon (I Kings 10: 29), “And a chariot that went up and left Egypt sold for six hundred shekels of silver, and a horse for one hundred fifty.” - [San. 21b] |
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לֹֽא־יַרְבֶּה־לּוֹ סוּסִים.
אֶלָּא כְּדֵי מֶרְכַּבְתּוֹ, שֶׁלֹּא ישיב את העם מצרימה, שֶׁהַסּוּסִים בָּאִים מִשָּׁם, כְּמָה שֶׁנֶּאֱמַר בִּשְׁלֹמֹה (מלכים א י') וַתַּעֲלֶה וַתֵּצֵא מֶרְכָּבָה מִמִּצְרַיִם בְּשֵׁשׁ מֵאוֹת כֶּסֶף וְסוּס בַּחֲמִשִּׁים וּמֵאָה (סנהדרין כ"א):
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| 17And he shall not take many wives for himself, and his heart must not turn away, and he shall not acquire much silver and gold for himself. |
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יזוְלֹ֤א יַרְבֶּה־לּוֹ֙ נָשִׁ֔ים וְלֹ֥א יָס֖וּר לְבָב֑וֹ וְכֶ֣סֶף וְזָהָ֔ב לֹ֥א יַרְבֶּה־לּ֖וֹ מְאֹֽד: |
| And he shall not take many wives for himself. Only eighteen, for we find that David had six wives, and it was told to him [by Nathan the prophet] (II Sam. 12:8):“and if this is too little, I would add for you like them and like them” [totaling eighteen]. — [San. 21a and Sifrei] |
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וְלֹא יַרְבֶּה־לּוֹ נָשִׁים.
אֶלָּא י"ח, שֶׁמָּצִינוּ שֶׁהָיוּ לוֹ לְדָוִד שֵׁשׁ נָשִׁים, וְנֶאֱמַר לוֹ (שמואל ב י״ב:ח׳) "וְאִם מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה":
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| and he shall not acquire much silver and gold for himself. However, he may have what is required to provide for his troops. — [San. 21b] |
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וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹֽד.
אֶלָּא כְּדֵי לִתֵּן לְאַכְסַנְיָא (ספרי; סנהדרין כ"א):
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| 18And it will be, when he sits upon his royal throne, that he shall write for himself two copies of this Torah on a scroll from [that Torah which is] before the Levitic kohanim. |
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יחוְהָיָ֣ה כְשִׁבְתּ֔וֹ עַ֖ל כִּסֵּ֣א מַמְלַכְתּ֑וֹ וְכָ֨תַב ל֜וֹ אֶת־מִשְׁנֵ֨ה הַתּוֹרָ֤ה הַזֹּאת֙ עַל־סֵ֔פֶר מִלִּפְנֵ֖י הַכֹּֽהֲנִ֥ים הַֽלְוִיִּֽם: |
| And it will be, when he sits [upon his royal throne]. If he does this, he merits that his kingdom will remain established. — [Sifrei] |
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וְהָיָה כְשִׁבְתּוֹ.
אִם עָשָׂה כֵן כְּדַאי הוּא שֶׁתִּתְקַיֵּם מַלְכוּתוֹ (ספרי):
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| two copies of this Torah-. Heb. מִשְׁנֵה הַתּוֹרָה i.e., two Torah scrolls, one that is placed in his treasury, and the other that comes and goes with him (San. 21b). [I.e., a small scroll, which the king carries with him. Thus the Talmud derives מִשְׁנֵה from שְׁנַיִם, two.] Onkelos, however, renders פַּתְשֶׁגֶן, copy. He interprets [the word] מִשְׁנֵה in the sense of repeating and uttering. [I.e., one copy of the Torah, which the scribe would write while uttering the words before he writes them, deriving מִשְׁנֵה from שִׁנּוּן, studying .] |
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אֶת־מִשְׁנֵה הַתּוֹרָה.
שְׁתֵּי סִפְרֵי תוֹרָה, אַחַת שֶׁהִיא מֻנַּחַת בְּבֵית גְּנָזָיו, וְאַחַת שֶׁנִּכְנֶסֶת וְיוֹצֵאת עִמּוֹ (סנהדרין כ"א); וְאֻנְקְלוֹס תִּרְגֵּם "פַּתְשֶׁגֶן", פָּתַר משנה לְשׁוֹן שִׁנּוּן וְדִבּוּר:
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| 19And it shall be with him, and he shall read it all the days of his life, so that he may learn to fear the Lord, his God, to keep all the words of this Torah and these statutes, to perform them, |
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יטוְהָֽיְתָ֣ה עִמּ֔וֹ וְקָ֥רָא ב֖וֹ כָּל־יְמֵ֣י חַיָּ֑יו לְמַ֣עַן יִלְמַ֗ד לְיִרְאָה֙ אֶת־יְהֹוָ֣ה אֱלֹהָ֔יו לִ֠שְׁמֹ֠ר אֶת־כָּל־דִּבְרֵ֞י הַתּוֹרָ֥ה הַזֹּ֛את וְאֶת־הַֽחֻקִּ֥ים הָאֵ֖לֶּה לַֽעֲשׂתָֽם: |
| the words of [this] Torah. [This is to be understood] according to its apparent meaning [namely a commandment written in the Torah]. |
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דִּבְרֵי הַתּוֹרָה.
כְּמַשְׁמָעוֹ:
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| 20so that his heart will not be haughty over his brothers, and so that he will not turn away from the commandment, either to the right or to the left, in order that he may prolong [his] days in his kingdom, he and his sons, among Israel. |
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כלְבִלְתִּ֤י רֽוּם־לְבָבוֹ֙ מֵֽאֶחָ֔יו וּלְבִלְתִּ֛י ס֥וּר מִן־הַמִּצְוָ֖ה יָמִ֣ין וּשְׂמֹ֑אול לְמַ֩עַן֩ יַֽאֲרִ֨יךְ יָמִ֧ים עַל־מַמְלַכְתּ֛וֹ ה֥וּא וּבָנָ֖יו בְּקֶ֥רֶב יִשְׂרָאֵֽל: |
| and so that he will not turn away from the commandment. Not even from a minor commandment of a prophet. |
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וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה.
אֲפִלּוּ מִצְוָה קַלָּה שֶׁל נָבִיא:
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| in order that he may prolong [his] days [in his kingdom]. From this positive statement, one may understand the negative inference [i.e., if he does not fulfill the commandments, his kingdom will not endure]. And so we find in the case of Saul, that Samuel said to him, “Seven days shall you wait until I come to you to offer up burnt-offerings” (I Sam. 10:8), and it is stated, “And he waited seven days” (I Sam. 13:8), but Saul did not keep his promise and neglected to wait the entire [last] day. He had not quite finished sacrificing the burnt-offering, when Samuel arrived and said to him (I Sam 13:13-14),“You have acted foolishly; you have not kept [the commandment of the Lord your God, which He commanded you…] so now your kingdom will not continue” (I Sam 13:13-14). Thus we learn, that for [transgressing] a minor commandment of a prophet, he was punished. |
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לְמַעַן יַֽאֲרִיךְ יָמִים.
מִכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו; וְכֵן מָצִינוּ בְשָׁאוּל שֶׁאָמַר לוֹ שְׁמוּאֵל (שמואל א י') "שִׁבְעַת יָמִים תּוֹחֵל עַד בּוֹאִי אֵלֶיךָ", לְהַעֲלוֹת עוֹלוֹת, וּכְתִיב (שם י"ג) "וַיּוֹחֶל שִׁבְעַת יָמִים", וְלֹא שָׁמַר הַבְטָחָתוֹ לִשְׁמֹר כָּל הַיּוֹם, וְלֹא הִסְפִּיק לְהַעֲלוֹת הָעוֹלָה עַד שֶׁבָּא שְׁמוּאֵל וְאָמַר לוֹ "נִסְכָּלְתָּ לֹא שָׁמַרְתָּ וְגוֹ' וְעַתָּה מַמְלַכְתְּךָ לֹא תָקוּם", הָא לָמַדְתָּ שֶׁבִּשְׁבִיל מִצְוָה קַלָּה שֶׁל נָבִיא נֶעֱנַשׁ:
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| he and his sons. [This] tells [us] that if his son is worthy of becoming king, he is given preference over any [other] person. — [Hor. 11b] |
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הוּא וּבָנָיו.
מַגִּיד שֶׁאִם בְּנוֹ הָגוּן לְמַלְכוּת הוּא קוֹדֵם לְכָל אָדָם (הוריות י"א):
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