Sifrei Devarim Reader

(Devarim 12:20) "When the L-rd your G-d broadens your boundaries": Observe the mitzvah prescribed herein, in whose merit the L-rd shall broaden your boundaries.

"as He spoke to you": (that He would give you the lands of) "the Keini, the Kenizi, and the Kadmoni." Rebbi says: These have already been stated (viz. Bereshith 15:19). What is being spoken of now? (Ezekiel 48:1-7) "from the eastern side to the west — Dan, one (portion), etc."

"and you will say: I shall eat flesh, for your soul will desire to eat flesh": R. Yishmael says: We are hereby apprised that "flesh of desire" was forbidden to Israel in the desert, and when they came to Eretz Yisrael it was permitted to them.

R. Akiva says: Scripture comes to teach only the mitzvoth stated here, to forbid to them flesh of "stabbing" (nechirah [as opposed to shechitah, ritual slaughter]), and when they entered the land it was forbidden to them. R. Elazar b. Azaryah says: Scripture comes to teach you derech eretz (proper deportment), that one should eat flesh only out of desire.

I might think that he could buy meat in the marketplace and eat it; it is, therefore, written (Ibid. 21) "then you shall slaughter of your cattle and of your flocks" — One is not to eat flesh unless he has cattle and flocks (of his own). I might think that he is to slaughter all of his flocks and all of his cattle; it is, therefore, written "of your cattle," and not "all of your cattle"; "of your flocks," and not "all of your flocks."

"as He commanded you": Just as offerings (are slaughtered) by shechitah, so, chullin ("mundane" animals), by shechitah.

— But perhaps, just as offerings in the "place" (of the Temple — the azarah, the Temple court), so, chullin in the "place"; it is, therefore, written (Ibid.) "When there is distant from you the place … then you shall slaughter." When the place is distant, you slaughter (chullin), and you do not slaughter (chullin) when the place is near — to exclude chullin from being slaughtered in the azarah.

This tells me only of unblemished animals (that they may not be slaughtered in the azarah [lest they be confused with offerings]). Whence do I derive (the same for) blemished animals? From (Vayikra 3:2) "and he shall slaughter it" (implying an offering only [and not chullin of any kind]) at the entrance of the tent of meeting" (i.e., the azarah.) Whence do I derive (the same for) animals and birds, (which cannot be confused with offerings)? From (Ibid. 8) "and he shall slaughter it (a sheep) before the tent of meeting" — it, and not animals and birds.

If (you might think,) just as (the eating of) offerings is time constrained (i.e., peace-offerings may be eaten only for two days and one night) so chullin is time constrained; it is, therefore, written (Ibid. 21) "with all the desire of your soul" (connoting whenever you wish).

If (you might think,) just as (the eating of) offerings is confined within certain bounds, so, chullin; it is, therefore, written (Ibid. 22) "the unclean one … may eat it."

This tells me only of the unclean one. Whence do I derive (the same for) the clean one? From "the unclean one and the clean one." "together may eat it" We are hereby apprised that both of them may eat it from one dish. I might think that terumah, too, may be eaten from the same dish; it is, therefore, written "may eat it (chullin)." This may be eaten from the same dish, but not terumah.

I might think that they (chullin) are subject to (the giving of) breast and thigh (to the Cohein); it is, therefore, written (Ibid.) "as the deer," (whose breast and thigh are not given to the Cohein).

I would then exclude it from breast and thigh, (which do not go to the altar, but to the Cohein); but I would not exclude it from yothereth (the large lobe of the liver) and the two kidneys, (which are sacrificed on the altar in offerings [and they would be forbidden to eat in chullin]); it is, therefore, written "as the hart" (i.e., just as (it is permitted to eat the two kidneys and yothereth of the hart, so, is it permitted to eat those of chullin.)

If so, (why not say) just as all of hart (including its fats) is permitted, so, all of chullin! It is, therefore written "Only as the deer and the hart are to be eaten" (to exclude fats and blood [in chullin], which are not to be eaten.)

R. Elazar Hakappar says: Now what did we learn from deer and hart? It came (ostensibly) to teach, but it (in the end) it was found to be taught, viz.: Just as a beast (must be slaughtered) through shechitah, so, an animal (e.g., deer and hart), through shechitah, (but a bird [must be slaughtered through shechitah] only by ordinance of the scribes). Rebbi says: "as He commanded you" (Ibid. 21) apprises us that Moses was commanded as to gullet and windpipe (as being the loci of shechitah) and as to the (cutting of) the major portion of one (of these being the criterion for shechitah) in a bird and of both, in a beast.

(Devarim 12:23) "Only strengthen yourself not to eat the blood": R. Yehudah says: We are hereby taught that they were "steeped" in blood before the giving of the Torah.

I might think, (that they were steeped in blood) even after they received it; it is, therefore, written "only" (a term of limitation). Once they received it, they observed it with joy. [Rabban Gamliel says: It states "Only strengthen yourself not to eat the blood". If Scripture exhorted us so concerning the "lightest" mitzvah of the Torah, (not to eat) blood, how much more so are we thus exhorted concerning the other mitzvoth of the Torah!]

R. Shimon b. Gamliel says: Every mitzvah that Israel accepted with joy at Mount Sinai they still observe with joy, and every mitzvah that they did not accept with joy they do not observe with joy. R. Shimon b. Eliezer says: Every mitzvah for which Israel gave their lives at a time of shmad (enforced conversion) they adhere to strongly, and every mitzvah for which they did not give their lives at a time of shmad is still "weak" in their hands. [R. Shimon Berebbi says: We can say of all the mitzvoth of the Torah: If Scripture exhorted us so concerning the "lightest" mitzvah of the Torah, (not to eat) blood, how much more so are we thus exhorted concerning the other mitzvoth of the Torah!]

"for the blood is the soul": This is the rationale for the mitzvah.

"and you shall not eat the soul with the flesh": This is eiver min hechai (a limb torn from a living animal). (Why is a verse needed for this?) Does it not follow a fortiori? Viz.: If (eating) meat with milk, which is permitted to a Noachide is forbidden to an Israelite, then eiver min hechai, which is forbidden to a Noachide, how much more so should it be forbidden to an Israelite! — (No,) this is refuted by yefath toar (a woman of beautiful form [viz. Ibid. 21:11-12]) and all like it, being forbidden to a Noachide, yet permitted to an Israelite. Do not wonder, then, if eiver min hechai, even though it is forbidden to a Noachide, would be permitted to an Israelite. It must, therefore, be written "and you shall not eat the soul with the flesh" — This is eiver min hechai.

R. Chanina b. Gamliel says: This is blood from a living animal.

(Ibid. 12:25) "You shall not eat it": to include (as forbidden, eating) meat with milk. (Why is a verse needed for this?) Does it not follow a fortiori, viz.: If neveilah (carcass), which is permitted to be cooked, is forbidden to be eaten, then meat with milk, which is forbidden to be cooked, how much more so should it be forbidden to be eaten! — (No.) this is refuted by mixed seeds (klai hakerem), which, although they are forbidden to be sown, are permitted to be eaten. Do not wonder, then, if meat with milk, even though it is forbidden to be cooked, would be permitted to be eaten. It must, therefore, be written "You shall not eat it" — to include (as forbidden to be eaten) meat with milk.

R. Eliezer says: If the Paschal lamb, which is not forbidden to be cooked (raw), is forbidden to be eaten (raw, viz. Shemoth 12:9), then meat with milk, which is forbidden to be cooked, how much more so should it be forbidden to be eaten! — (No,) this is refuted by the compounding of the incense, whose compounding is forbidden (viz. Shemoth 30:28) and not its inhaling. Do not wonder, then, if meat with milk, even though it is forbidden to be cooked would be permitted to be eaten. It must, therefore, be written "You shall not eat it" — to include (as forbidden to be eaten) meat with milk.

(Rabban Gamliel says: It states "Only strengthen yourself not to eat the blood". If Scripture exhorted us so concerning the "lightest" mitzvah of the Torah, (not to eat) blood, how much more so are we thus exhorted concerning the other mitzvoth of the Torah!)

(Devarim 12:26) "Only your consecrated things which shall be to you, etc.": Of what is Scripture speaking here? If his consecrations in Eretz Yisrael, this has already been stated (viz. Ibid. 10). It must be speaking, then, of his consecrations outside of the land.

(Ibid. 26) "shall you bear and you shall come": He must care for his consecrated things until he brings them to the Temple. R. Yehudah says: Until he brings them to the Be'er Hagolah (in the azarah) he is responsible for them. From that point on, he is not responsible for them.

I might think that the same applies to ma'aser and bechor; it is, therefore, written "and your vows": offerings that are brought as vows and donations, to exclude ma'aser and bechor, which are not brought as vows and donations.

I might think to exclude sin and gift-offerings; it is, therefore, written "your consecrated things."

And who "whispered" to you to include sin and gift-offerings and to exclude bechor and ma'aser? After Scripture includes (i.e., "your consecrated things"), it excludes (i.e., only "your vows"). I include sin and guilt-offerings, which can be eaten only in their place (the Temple), and I exclude bechor and ma'aser, which can be eaten in all places.

R. Akiva says: Scripture (i.e., "your consecrated things") speaks of a substitute (for an offering). "you shall bear and you shall come": I might think even a bechor and ma'aser; it is, therefore, written "and your vows." Ben Azzai says: Scripture (i.e., "your consecrated things") speaks only of your holy things of the beast tithe.

I might think that the beast tithe obtains with animals owned in partnership; it is, therefore, written "which shall be to you."

I might think to exclude brothers who acquired an estate and then divided it; it is, therefore, written "which shall be to you."

I might think that the beast tithe obtains with an orphan; it is, therefore, written "only" (connoting limitation).

(Devarim 12:27) "And you shall offer your burnt-offerings, the flesh and the blood": R. Yehoshua says: If there is no blood, there is no flesh; if there is no flesh, there is no blood. (i.e., if the flesh has become invalidated, the blood is not to be sprinkled; and if the blood has become invalidated, the sacrifice is invalidated.)

R. Eliezer says: "And the blood of your sacrifices shall be spilled": (There is) blood, even if there is no flesh. How, then, am I to understand "And you shall offer your burnt-offerings, the flesh and the blood"? Flesh is being compared to blood. Just as the blood, by sprinkling, so, the flesh by "sprinkling" (i.e., flinging).

I might think that the Cohein stood from afar and flung them (the flesh sections onto the altar); it is, therefore, written (Vayikra 1:12) "and the Cohein shall arrange them": He stands close (to the altar) and flings them in order upon the wood pile.

From (Ibid. 9) "and the Cohein shall smoke the whole upon the altar," there is included the bones, the sinews, the horns, and the hooves. I might think, even if they became detached; it is, therefore, written "And you shall offer your burnt-offerings, the flesh and the blood" (i.e., the flesh and the blood are the essential parts of the offering).

"And you shall offer your burnt-offerings": I might think that he should remove the sinews and the bones, and place the flesh upon the altar; it is, therefore, written "the whole." How are the verses to be resolved? If they are attached, they are to be offered up. If they became detached, even on top of the altar, they are to be taken down.

And whence is it derived that all of the offerings require application of the blood at the base (of the altar)? From "And the blood of your sacrifices shall be spilled on the altar."

And whence is it derived that the tithe and the Pesach offering require one application (of the blood) upon the altar? From "and the blood of your sacrifices shall be spilled."

And whence is it derived for all of the offerings that if he made (only) one application (of the blood) that it atones? From "and the blood of your sacrifices shall be spilled."

R. Yishmael says: The verse speaks of substitutes for offerings and of their offspring.

"Only your consecrated things" — these are substitutes; "which shall be to you" — these are offspring. "you shall bear and you shall come to the place": I might think that he should bring them to the Temple and keep water and food from them until they die (as is done with the offspring and the substitutes of sin-offerings); it is, therefore, written (27) "And you shall offer your burnt-offerings, the flesh and the blood": As you do with the burnt-offering, you do with its substitute. As you do with the peace-offerings, you do with the offspring of peace-offerings and their substitutes. Just as a burnt-offering requires flaying and cutting into pieces and is all consigned to the fire, so, its substitute. And just as a burnt-offering requires four applications (of blood) on the altar, and spilling (of the blood) on the foundations, so, its substitute. And just as with a burnt-offering, if its limbs sprang from off the altar, they are returned to the woodpile, so, with its substitute. And just as with all offerings, their flesh is permitted to be eaten only after the blood has been sprinkled, so, with their substitutes. I might think that the same applied to the offspring of a sin-offering and its offspring and to the offspring of a guilt-offering; it is, therefore, written "Only" (to exclude these). R. Akiva says: This is not needed. It is written (Vayikra 5:19) "It is a guilt-offering" — It is offered, and not its substitute.

(Devarim 12:28) "Take heed and hearken": If you take heed just a little, in the end you will hearken much. If you take heed of what you have heard, in the end you will take heed of what you have not heard. If you take heed of what you have now, in the end you will take heed of what you are destined to have.

Another explanation: If one has merited to learn Torah, he merits for himself as well as for all his future descendants.

"Take heed and hearken": Whoever is not in the class of learning is not in the class of doing.

"all of these things that I command you": A "slight" commandment should be as beloved by you as a "weighty" one.

"so that it be well with you (and with your children after you forever") If one merits learning, he merits it for himself and for his descendants until the end of all the generations. "if you do what is good and what is just": what is good in the eyes of Heaven and what is just in the eyes of man. These are the words of R. Akiva. R. Yishmael says: what is just in the eyes of Heaven and what is good in the eyes of man, as it is written (Proverbs 3:4) "and you will find grace and good regard in the eyes of G-d and man."

(Devarim 12:29) "When the L-rd your G-d will cut off the nations": Do the mitzvah stated herein, in reward for which the L-rd your G-d will cut off the nations.

"whither you came to inherit them, from before you": in reward for coming, you will inherit.

"and you inherit them and dwell in their land": Because it is written (Ibid. 19:1) "and you inherit them and you dwell in their cities and in their houses, I might think that you may not add to the building; it is, therefore, written "and dwell in their land" — wherever you wish to build, build.

"and dwell in their land": It happened with R. Yehudah b. Betheira, R. Mathia b. Charash, R. Chanina b. Achi, R. Yehoshua and R. Yonathan, who were traveling abroad and arrived at Paltom, that they remembered Eretz Yisrael, whereupon they raised their eyes and wept and rent their garments, and recited this verse: "Take heed and hearken to all of these things … and dwell in their land" — at which they said: Dwelling in Eretz Yisrael is over and against all of the mitzvoth in the Torah — and they returned and came to their place.

And it happened with R. Elazar b. Shamua and R. Yochanan Hasandler, who were traveling in Netzivim near R. Yehudah b. Betheira to learn Torah from him. Arriving at Tziddon (in Phoenicia), they remembered Eretz Yisrael, whereupon they raised their eyes and wept and rent their garments and recited this verse: "Take heed and hearken to all of these things … and dwell in their land" — at which they said: Dwelling in Eretz Yisrael is over and against all of the mitzvoth in the Torah — at which they returned and came to their place.

(Devarim 12:30) "Take heed unto yourselves": a negative commandment. "lest they be a stumbling block to you": a negative commandment.

Lest you are drawn after them, or lest you emulate them, or lest you do as they do, and they become a stumbling block to you.

"after their being destroyed before you": Why do I destroy them before you? Because of their deeds. That you not do as they do and they come after you and destroy you.

"and lest you inquire after their gods, saying, etc.": that you not say: Since they go out in a toga, I will go out in a toga, too; since they go out in purple, I will go out in purple too; since they go out in fancy headdress, so will I.

"and I will do the same (31) You shall not do thus to the L-rd your G-d": Subsumed herein is (service) for idolatry, and service for the altar (in the Temple) — whence they ruled: A type of service which they use for idolatry is forbidden (to a Jew) for idolatry. If he performed the like (for idolatry) he is liable (to the death penalty). And the like is forbidden (to a Jew) for the altar. If he performed the like for the altar, he is not liable (to the death penalty).

I might think that if they sacrifice (to idolatry) sin-offerings and guilt-offerings, it is forbidden to do the same for the altar; it is, therefore, written (21) "For every abomination of the L-rd, which He hates, did they do unto their gods" — Scripture intends (to forbid [for the altar]) only things which the Holy One Blessed be He hates. (Ibid. 31) "For even their sons and their daughters did they burn in fire to their gods. This tells me only of their sons and their daughters. Whence do I derive (that they did the same to) their fathers and their mothers? From "for even their sons and their daughters." R. Yaakov says; I saws a Canaani who bound his father before his dog — which ate him.

(Devarim 13:1) "The entire thing that I command you": That a "slight" commandment be as beloved by you as a "weighty" one.

"it shall you observe (tishmor) to do": R. Eliezer b. Yaakov says: (The intent is) to assign a negative commandment to all that is mentioned in this section.

"you shall not add to it and you shall not detract from it": From here they ruled: If (the blood of offerings) which are subject to one application (of blood on the altar), became intermixed with (the blood of others) which are subject to one application, one application should be made (sufficing for both). If (the blood of) offerings which are subject to four applications became intermixed with (the blood of others) which are subject to four applications, four applications should be made (sufficing for both). If (the blood of offerings) became intermixed with (the blood of offerings) which are subject to one application — R. Eliezer said: Four applications should be made; R. Yehoshua said: One application should be made. R. Eliezer: But (according to you) he transgresses "you shall not detract!" R. Yehoshua: But (according to you) he transgresses "You shall not add!" R. Eliezer: "You shall not add" applies only when it is alone (and not intermixed with the blood of another which is subject to four). R. Yehoshua: "You shall not detract" applies only when it is alone (and not intermixed with the blood of another which is subject to one). And R. Yehoshua said further: By applying (four), you transgress "you shall not add" — by performing an action (of addition), whereas by not applying four, you have, (indeed) transgressed "you shall not detract," but you have not performed an action.

Variantly: "you shall not add to it": Whence is it derived that additions are not to be made to a lulav or to tzitzith? From "you shall not add to it." And whence is it derived that nothing is to be subtracted from them? From "and you shall not detract from it."

And whence is it derived that if a Cohein began the priestly blessing, he should not say: Since I have begun to bless, I shall say (Devarim 1:11) "May the L-rd, the G-d of your fathers, add to you, etc." From (Ibid. 13:1) "All the thing (davar), etc." — Even speech (["davar" can also be understood as "speech"]) shall not be added to it.

(Devarim 13:2) "If there arise in your midst a prophet": From (Ibid. 18:15) "A prophet from your midst from your brothers, such as I, shall the L-rd your G-d raise up for you, etc.", (we derive that) just as Moses said "Thus said the L-rd," so, (all to qualify as) "prophets" (must say) "Thus said, etc." And just as Moses spoke and fulfilled part, so, (all) prophets who spoke and fulfilled part. And just as Moses spoke of general and particular, so, (all) prophets. If so, why not say: Just as Moses was eighty years old and the son of Amram, so, (all) prophets! It is, therefore, written "a prophet" — in any event.

"or a dreamer of dreams": Because it is said of Moses (Bamidbar 12:8) "Mouth to mouth I speak to him," I might think that all prophets must possess this attribute; it is, therefore, written "or a dreamer of dreams."

"and he shall give to you a sign": in the heavens, viz. (of the sun and the moon, Bereshith 1:14) "and they shall serve as signs and times,"

(Devarim, Ibid.) "or a wonder": in the land, (viz. II Chronicles 32:31) "to inquire concerning the wonder that was in the land."

(Devarim 13:3) "And there shall materialize the sign and the wonder of which he spoke to you, etc.": R. Yossi Haglili said: See how far Scripture penetrated to the ends of the psyche of the idolators and gave them dominion — Even if they cause sun and moon, stars and constellation, to stand still, pay them no heed. Why? (Ibid. 4) "For the L-rd your G-d is trying you to know whether you love the L-rd your G-d, etc."

R. Akiva said: G-d forbid that He should cause them to stand still for the idolators. The verse speaks only of one who was a true prophet in the beginning, (at which time he caused them to stand still, and then became a false prophet, like Chananiah ben Azur (viz. Jeremiah 28).

"Do not pay heed to the words of that prophet": and not (i.e., you may pay heed to the words of) one (such as he) who retracts (his false prophecy).

"or that dreamer of dreams": and he is not suspected retroactively.

For the LORD your God is testing you to see whether you really love etc.

(Devarim 13:5) "After the L-rd your G-d shall you go": This is a positive commandment.

"and Him shall you fear": His awe shall be upon you.

"and His mitzvoth shall you keep": This is a negative commandment.

"and His voice shall you heed": the voice of His prophets.

"and Him shall you serve": Serve Him in His Temple.

"and to Him shall you cleave": Separate yourselves from idolatry and cleave to the L-rd.

(Devarim 13:6) "And that prophet": and not one who is under compulsion.

"or that dreamer": and not one who is under some misapprehension.

"he is to be put to death, for he has spoken perversely of the L-rd your G-d": Now does this not follow a fortiori, viz.: If one falsifies his neighbor's words, he is (in certain instances) to be put to death, then if (as a false prophet) he falsifies the words of the L-rd, how much more so!

"who took you out of the land of Egypt": Even if your only indebtedness to Him were His taking you out of the land of Egypt, would that not be sufficient!

"and who redeemed you from the house of bondage": Even if your only indebtedness to Him were His taking you out of the house of bondage, would that not be sufficient!

"to turn you astray from the way": It is written here "turning astray," and, elsewhere (Ibid. 11) (in respect to one who incites to idol worship), "turning astray." Just as there the punishment is stoning, so, here. R. Shimon says: This one's death is only by strangulation.

("who turned you astray) from the way": even part of the way.

"which the L-rd your G-d commanded you": This refers to (being turned astray from) a negative commandment.

"on which to go": This refers to (being turned astray from) a positive commandment.

"and you shall remove the evil from your midst": Remove the doers of evil from Israel.

(Devarim 13:7) "If there shall incite you (yesitecha) your brother, the son of your mother": "hasatah" (as in "yesitecha") connotes deception, as in (I Kings 21:25) "… wherein Jezebel his (Achav's) wife hesatah."