레위기 22:31의 주석

ושמרתם — This implies the study of the commandments,

AND YE SHALL KEEP MY COMMANDMENTS. The meaning of this is that here He admonished Israel to keep the commandments, that they should be careful with the offerings [that they should not have] blemishes, or be wanting in time, such as before completion of the seven days [after birth of the animal], and [that they may not be slaughtered] on the day that the dam had been slaughtered [or conversely], and that they bring the peace-offerings and the thanks-offering [properly as ordained], and that they slaughter them with the intention that they be accepted for them;¹⁵⁸Verse 29. thus He included therein all commandments together. Now He has already mentioned above with reference to the statutes and ordinances, And ye shall observe all My statutes, and all Mine ordinances.¹⁵⁹Above, 19:37. He states [here], And ye shall not profane My holy Name,¹⁶⁰Verse 32. which means to say that there should not be among you one who dealeth craftily, [whereas he hath in his flock a male, and voweth,] and sacrificeth unto the Eternal a blemished thing,¹⁶¹Malachi 1:14. just as He said with reference to the sons of Aaron, and they profane not My holy Name,¹⁶²Above, Verse 2. warning them in connection with the offerings against impurity or blemishes.

ושמרתם מצותי, “You shall observe My commandments, etc.” Nachmainides writes that this verse is meant as a warning to the people of Israel to be very circumspect that their offerings are not blemished, are not offered too soon, and that the thanksgiving offering not be eaten for longer than the day on which it had been slaughtered. The various offerings must be presented in a manner that will secure Hashem’s goodwill for those on whose behalf they are being presented. The reason that the Torah adds the words לא תחללו, “do not desecrate, etc.,” is to warn you not to tolerate amongst yourselves anyone who would present unfit offerings on the altar. This is parallel to a similar injunction to Aaron and the priests in verse 2 of our chapter.

This [refers] to study. I.e., to study and preserve all the mitzvos in one’s heart, and afterwards “[you shall] fulfill” what that which is preserved in the heart. Because For actionperformance always follows thought, i.e., what is preserved in the heart.

'ועשיתם אותם, אני ה, “you will carry them out, I am The Lord.” G-d uses this expression when He wants to impress the reader with the fact that He examines our minds and hearts. Here it is treated as separate.

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