וּֽבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃ (ס)
Y cuando segareis la mies de vuestra tierra, <span class="x" onmousemove="Show('perush','Estas palabras sirvieron al Rambam como referencia al <b>124to Precepto Positivo</b>, al <b>210mo Precepto Negativo</b> y al <b>211mo Precepto Negativo</b> enumerados en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">no acabarás de segar el rincón de tu haza, ni espigarás tu siega; para el pobre, y para el extranjero la dejarás</span>: Yo SEÑOR vuestro Dios.
Shir HaShirim Rabbah
“Behold, you are fair, my love, behold, you are fair; your eyes are doves behind your braid; your hair is like a flock of goats that streams down from Mount Gilad. Your teeth are like a flock of ordered ewes that have come up from bathing, that are all paired, and there is none missing among them” (Song of Songs 4:1–2).
“Behold, you are fair, my love, behold, you are fair” – behold you are fair in mitzvot, behold you are fair in performing acts of kindness. Behold you are fair in positive mitzvot, behold you are fair in negative mitzvot. Behold you are fair in the mitzvot of the house: in ḥalla, teruma, and tithes; behold you are fair in the mitzvot of the field: gleanings, forgotten sheaves, the corner,1The mitzva to leave produce in a corner of the field for the poor. This and the other mitzvot of the field mentioned here are found in Leviticus 19:9 and 23:22. tithe of the poor, and ownerless property.2The requirement to declare ownerless the produce that grows in one’s field during the Sabbatical Year. Behold you are fair in diverse kinds, behold you are fair in a cloak with ritual fringes. Behold you are fair in planting, behold you are fair in orla,3It is forbidden to eat and derive benefit from fruit that grows during the first three years after a tree is planted. behold you are fair in the fruit of a fourth-year sapling. Behold you are fair in circumcision, behold you are fair in uncovering.4After the foreskin is severed, the membrane underneath is pulled back, exposing the corona. Behold you are fair in the Amida prayer, behold you are fair in the recitation of Shema. Behold you are fair in mezuza, behold you are fair in phylacteries. Behold you are fair in sukka, behold you are fair in the palm branch and the citron. Behold you are fair in repentance, behold you are fair in good deeds. Behold you are fair in this world, behold you are fair in the World to Come.
“Behold, you are fair, my love, behold, you are fair” – behold you are fair in mitzvot, behold you are fair in performing acts of kindness. Behold you are fair in positive mitzvot, behold you are fair in negative mitzvot. Behold you are fair in the mitzvot of the house: in ḥalla, teruma, and tithes; behold you are fair in the mitzvot of the field: gleanings, forgotten sheaves, the corner,1The mitzva to leave produce in a corner of the field for the poor. This and the other mitzvot of the field mentioned here are found in Leviticus 19:9 and 23:22. tithe of the poor, and ownerless property.2The requirement to declare ownerless the produce that grows in one’s field during the Sabbatical Year. Behold you are fair in diverse kinds, behold you are fair in a cloak with ritual fringes. Behold you are fair in planting, behold you are fair in orla,3It is forbidden to eat and derive benefit from fruit that grows during the first three years after a tree is planted. behold you are fair in the fruit of a fourth-year sapling. Behold you are fair in circumcision, behold you are fair in uncovering.4After the foreskin is severed, the membrane underneath is pulled back, exposing the corona. Behold you are fair in the Amida prayer, behold you are fair in the recitation of Shema. Behold you are fair in mezuza, behold you are fair in phylacteries. Behold you are fair in sukka, behold you are fair in the palm branch and the citron. Behold you are fair in repentance, behold you are fair in good deeds. Behold you are fair in this world, behold you are fair in the World to Come.
Eikhah Rabbah
“Judah was exiled due to affliction and great enslavement. She settled among the nations, did not find rest; all her pursuers have overtaken her within the straits” (Lamentations 1:3).
“Judah was exiled.” Are the nations of the world not exiled? Rather, even though they are exiled, their exile is not exile. The nations of the world who eat of their bread and drink of their wine, their exile is not exile.83They assimilate into their new surroundings, symbolized by the fact that they consume the bread and wine of the people in their new surroundings. Consequently, they do not experience exile as acutely as Jews experience it. Israel, who do not eat of their bread and do not drink of their wine, their exile is exile. The nations of the world, who walk in their garments,84They adopt the mode of dress of their new surroundings. their exile is not exile, but Israel, who walk barefoot, their exile is exile. That is why it is stated: “Judah was exiled.” Here it is stated: “Judah was exiled [galeta],” and there it is stated: “Judah was exiled [vayegal] from upon its land” (Jeremiah 52:27),85The verse in Jeremiah uses the feminine form while the verse in Lamentations uses the masculine form. for once they were exiled, their power waned like a female. That is why it is stated: “Judah was exiled [galeta].”
“Due to affliction [me’oni],” it is because they ate leavened bread on Passover, just as it says: “You shall not eat with it leavened bread; seven days you shall eat with it unleavened bread, the bread of affliction [oni]” (Deuteronomy 16:3). Alternatively, “due to affliction [me’oni],” because they took the collateral of a poor man [ani] into their homes, just as it says: “If he is a poor man, you shall not sleep with his collateral” (Deuteronomy 24:12). Alternatively, “due to affliction [me’oni],” because they withheld the wages of hired laborers, just as it says: “You shall not exploit a poor [ani] or indigent hired laborer” (Deuteronomy 24:14). Alternatively, “due to affliction [me’oni],” because they stole the gifts of the poor, just as you say: “You shall leave them for the poor [ani] and the stranger” (Leviticus 19:10, 23:22). Alternatively, “due to affliction [me’oni],” because they ate the tithe of the poor; Rabbi Beivai and Rabbi Huna [said] in the name of Rav: One who eats produce from which the tithe of the poor was not taken is liable to receive the death penalty. Alternatively, “due to affliction [me’oni],” because they engaged in idol worship, just as it says: “It is a sound of crying [anot] that I hear” (Exodus 32:18).86Moses said this when he heard the sound of the people worshipping the Golden Calf. Rabbi Aḥa said: It is the sound of lauding idol worship that I hear.87This is Rabbi Aḥa’s explanation of the phrase from Exodus 32:18. Rabbi Yehuda says in the name of Rabbi Yosei: There is no generation that does not receive [punishment] due to the sin of the Calf.
“Judah was exiled.” Are the nations of the world not exiled? Rather, even though they are exiled, their exile is not exile. The nations of the world who eat of their bread and drink of their wine, their exile is not exile.83They assimilate into their new surroundings, symbolized by the fact that they consume the bread and wine of the people in their new surroundings. Consequently, they do not experience exile as acutely as Jews experience it. Israel, who do not eat of their bread and do not drink of their wine, their exile is exile. The nations of the world, who walk in their garments,84They adopt the mode of dress of their new surroundings. their exile is not exile, but Israel, who walk barefoot, their exile is exile. That is why it is stated: “Judah was exiled.” Here it is stated: “Judah was exiled [galeta],” and there it is stated: “Judah was exiled [vayegal] from upon its land” (Jeremiah 52:27),85The verse in Jeremiah uses the feminine form while the verse in Lamentations uses the masculine form. for once they were exiled, their power waned like a female. That is why it is stated: “Judah was exiled [galeta].”
“Due to affliction [me’oni],” it is because they ate leavened bread on Passover, just as it says: “You shall not eat with it leavened bread; seven days you shall eat with it unleavened bread, the bread of affliction [oni]” (Deuteronomy 16:3). Alternatively, “due to affliction [me’oni],” because they took the collateral of a poor man [ani] into their homes, just as it says: “If he is a poor man, you shall not sleep with his collateral” (Deuteronomy 24:12). Alternatively, “due to affliction [me’oni],” because they withheld the wages of hired laborers, just as it says: “You shall not exploit a poor [ani] or indigent hired laborer” (Deuteronomy 24:14). Alternatively, “due to affliction [me’oni],” because they stole the gifts of the poor, just as you say: “You shall leave them for the poor [ani] and the stranger” (Leviticus 19:10, 23:22). Alternatively, “due to affliction [me’oni],” because they ate the tithe of the poor; Rabbi Beivai and Rabbi Huna [said] in the name of Rav: One who eats produce from which the tithe of the poor was not taken is liable to receive the death penalty. Alternatively, “due to affliction [me’oni],” because they engaged in idol worship, just as it says: “It is a sound of crying [anot] that I hear” (Exodus 32:18).86Moses said this when he heard the sound of the people worshipping the Golden Calf. Rabbi Aḥa said: It is the sound of lauding idol worship that I hear.87This is Rabbi Aḥa’s explanation of the phrase from Exodus 32:18. Rabbi Yehuda says in the name of Rabbi Yosei: There is no generation that does not receive [punishment] due to the sin of the Calf.
Sifra
1) (Vayikra 23:24) ("Speak to the children of Israel, saying: On the seventh month, on the first day of the month, there shall be for you a Sabbath, a remembrance of teruah, a holy calling.") "the children of Israel … a holy calling," and not gentiles, (even though they, too, are judged on Rosh Hashanah.) If "the children of Israel," I would know only "the children of Israel" per se. Whence would I derive (for inclusion) proselytes and bondsmen? From (the superfluous) "for you." "a Sabbath (Shabbathon) a remembrance of teruah, a holy calling": "a Sabbath": R. Eliezer says: "a Sabbath": This is (the blessing over) the holiness of the day. "a remembrance": This is (the section of) zichronoth. "teruah": This is shofaroth. "a holy calling": Sanctify (the day) by abstaining from labor. R. Akiva (to R. Eliezer): Why should we not say that "Shabbathon" refers to abstention from labor, for this is the prime thrust of the verse? "Remembrance" is zichronoth." teruah": This is shofaroth. "a holy calling": This is the holiness of the day. And whence do we derive that (the section of) malchuyoth (Kingship) is included with them? From (Vayikra 23:22) "I am the L–rd your G d" (i.e., your King) … (Vayikra 23:24) "on the seventh month, etc." (i.e., on Rosh Hashanah).