Chumashחומש

כי יולד. פְּרָט לְיוֹצֵא דֹפֶן (שם ל"ח):

כי יולד WHEN [ANY OX etc.] IS BORN… [FROM THE EIGHTH DAY, AND THENCEFORTH, IT SHALL BE FAVOURABLY ACCEPTED AS A FIRE OFFERING…] — The expression יולד “that is born” excludes the case of an animal delivered through the abdominal wall (i. e. by Caesarian section) (Chullin 38b).

אתו ואת בנו. נוֹהֵג בַּנְּקֵבָה — שֶׁאָסוּר לִשְׁחֹט הָאֵם וְהַבֵּן אוֹ הַבַּת, וְאֵינוֹ נוֹהֵג בַּזְּכָרִים, וּמֻתָּר לִשְׁחֹט הָאָב וְהַבֵּן (שם ע"ח):

אתו ואת בנו [AND WHETHER IT BE AN OX OR A SHEEP YE SHALL NOT SLAUGHTER] IT AND ITS YOUNG [BOTH IN ONE DAY] — This law applies only to the female parent, although Scripture uses the masculine term אתו — that it is forbidden to slaughter the dam and its male or female young in one day, but it does not apply to the male parent, and it is permissible to slaughter the father animal and its young whether male or female in one day (Chullin 78b; cf. also Onkelos).

אתו ואת בנו. אַף בְּנוֹ וְאוֹתוֹ בְּמַשְׁמָע (שם פ"ב):

אתו ואת בנו IT AND ITS YOUNG — The prohibition of slaughtering the young first and then it (the dam) in one day is also implied (Chullin 82a).

לרצנכם תזבחו. תְּחִלַּת זְבִיחַתְכֶם הִזָּהֲרוּ שֶׁתְּהֵא לְרָצוֹן לָכֶם, וּמַהוּ הָרָצוֹן?

לרצנכם תזבחו‎ ‎ [AND WHEN YE WILL SLAUGHTER A SACRIFICE OF ACKNOWLEDGEMENT UNTO THE LORD], SLAUGHTER IT SO THAT IT MAY EFFECT PROPITIATION FOR YOU — i. e. take care from the very outset of your slaughtering that it should effect acceptance for you; and wherein consists the assurance of its acceptance?

ביום ההוא יאכל. לֹא בָא לְהַזְהִיר אֶלָּא שֶׁתְּהֵא שְׁחִיטָה עַל מְנָת כֵּן — אַל תִּשְׁחֲטוּהוּ עַל מְנָת לְאָכְלוֹ לְמָחָר, שֶׁאִם תַּחְשְׁבוּ בוֹ מַחֲשֶׁבֶת פְּסוּל לֹא יְהֵא לָכֶם לְרָצוֹן; דָּ"אַ לרצנכם — לְדַעְתְּכֶם, מִכָּאן לַמִּתְעַסֵּק שֶׁפָּסוּל בִּשְׁחִיטַת קָדָשִׁים; וְאַעַ"פִּ שֶּׁפֵּרֵט בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, חָזַר וּפֵרֵט בַּנֶּאֱכָלִין לְיוֹם אֶחָד שֶׁתְּהֵא זְבִיחָתָן עַל מְנָת לְאָכְלָן בִּזְמַנָּן:

ביום ההוא יאכל in the intention that IT SHALL BE EATEN ON THE SAME DAY — Scripture intends by these words only to express the warning that the slaughtering shall be made with this intention: — do not slaughter it with the intention of eating it on the morrow, because if you then harbour any intention which will lead to its disqualification it shall not be favourably accepted for you. Another explanation of לרצנכם is: sacrifice it wittingly (with full knowledge of what you are doing); hence we may derive that if one is “handling” the sacrifices when slaughtering them (i. e. when he does the act of שחיטה without the intention of doing this) they become invalid (Chullin 13a). And (referring again to the first explanation) though Scripture has already specifically stated this (the fact that the slaughtering must be made with the clear intention not to eat the flesh beyond the prescribed time) with regard to such offerings that may be eaten during two successive days (cf. Leviticus 7:18), it specifically states here again of those sacrifices which are permitted to be eaten on one day only that their slaughtering must take place with the clear intention to eat them within the time prescribed for them.

ביום ההוא יאכל. לֹא בָא לְהַזְהִיר אֶלָּא שֶׁתְּהֵא שְׁחִיטָה עַל מְנָת כֵּן, שֶׁאִם לִקְבֹּעַ לוֹ זְמַן אֲכִילָה, כְּבָר כָּתוּב וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו וְגוֹ' (ויקרא ז'):

ביום ההוא יאכל IT SHALL BE EATEN ON THE SAME DAY — Scripture only intends by these words to express the warning that the slaughtering shall be done with this in mind (Sifra, Emor, Chapter 9 2), for if it intended to fix the time for eating it they would be redundant, since it is already stated (Leviticus 7:15) “And the flesh of the sacrifice of his feast offerings for acknowledgment [shall be eaten the same day that it is offered]”.

אני ה'. דַּע מִי גָזַר עַל הַדָּבָר וְאַל יֵקַל בְּעֵינֶיךָ:

אני ה׳ I AM THE LORD — Know Who it is that has decreed this matter, and let it, therefore, not be a light thing in your eyes!

ושמרתם. זוֹ הַמִּשְׁנָה:

ושמרתם — This implies the study of the commandments,

ועשיתם. זֶה הַמַּעֲשֶׂה (ספרא):

ועשיתם, the doing of them (Sifra, Emor, Chapter 9 3).

ולא תחללו. לַעֲבֹר עַל דְּבָרַי מְזִידִין; מִמַּשְׁמָע שֶׁנֶּאֱמַר וְלֹא תְחַלְּלוּ מַה תַּ"לֹ וְנִקְדַּשְׁתִּי? מְסֹר עַצְמְךָ וְקַדֵּשׁ שְׁמִי. יָכוֹל בְּיָחִיד, תַּ"לֹ בתוך בני ישראל; וּכְשֶׁהוּא מוֹסֵר עַצְמוֹ יִמְסֹר עַצְמוֹ עַל מְנָת לָמוּת, שֶׁכָּל הַמּוֹסֵר עַצְמוֹ עַל מְנָת הַנֵּס, אֵין עוֹשִֹׁין לוֹ נֵס, שֶׁכֵּן מָצִינוּ בַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁלֹּא מָסְרוּ עַצְמָן עַל מְנָת הַנֵּס, שֶׁנֶּאֱמַר (דניאל נ'), "וְהֵן לָא יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא" וְגוֹ', מַצִּיל וְלֹא מַצִּיל — "יְדִיעַ לֶהֱוֵא לָךְ" וְגו' (ספרא):

ולא תחללו YE SHALL NOT PROFANE [MY HOLY NAME], by transgressing My commands willfully. Having regard to what is implied in the statement: You shall not profane [My holy name] (viz., that it must be hallowed), what is the meaning of ונקדשתי? But, this implies a positive act of sanctification: Abandon yourself to martyrdom and hallow My name! I might think that this command applies even to the Israelite when he is alone (i. e., when no other Israelites are present when the heathen bids him transgress a Divine command)! Scripture, however, states: בתוך בני ישראל [AND I SHALL BE SANCTIFIED] AMIDST THE CHILDREN OF ISRAEL. — And when offering oneself to martyrdom, one should offer himself with the firm determination (lit., under the condition) to die if necessary, for he who abandons himself on condition (i. e. cherishing the hope) that God will not exact the sacrifice and that a miracle will happen to save him will have no miracle wrought for him; for thus we find in the case of Chananyah, Mishael and Azariah that they did not offer themselves for martyrdom expecting a miracle, as it is said (Daniel 3:17, 18) “[And God whom we serve is able to deliver us from the burning fiery furnace and He will deliver us out of thy hand, O king]. But if not, be it known unto thee that we will not serve thy gods etc. — Whether He saves us or whether he does not save, “be it known unto thee etc.” (Sifra, Emor, Chapter 9 5)

המוציא אתכם. עַל מְנָת כֵּן:

המוציא אתכם THAT HATH BROUGHT YOU OUT [OF THE LAND OF EGYPT] — for the sake of this (that you should hallow His name).

אני ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):

'אני ה‎‎ I AM THE LORD — Who is faithful in paying you your reward (Sifra, Emor, Chapter 9 6).