Еврейская мысль к Дварим 16:3

There are communal obligations, such as the offerings, the showbread, the wine libations, and the oil for the lamps. There are also specific obligations for known families, such as the obligations of the High Priest, the regular priests, the Levites, and the general population, all of which encompass numerous commandments. Each individual, regardless of their family status, has unique obligations, such as the obligations of the king, the Nazirite, the metzora (leper), and those who are ritually impure. Most commandments apply to both males and females. There are specific obligations for males alone, such as circumcision, the case of a nocturnal emission, redeeming the firstborn, and observing the laws of levirate marriage. There are specific obligations for females alone, such as the laws of menstruation, childbirth, the Sotah (suspected adulteress), and various types of vows. Some obligations depend on other factors, such as the offerings and additional sacrifices in the designated place, or observing certain commandments three times. There are other obligations that depend on specific circumstances, such as if we have a son, we circumcise and redeem him if he is a firstborn; if we plant a fruit tree, we observe the laws of orlah (forbidden fruit of a young tree); if we possess a field or vineyard, we tithe them; if we lend money to another Jew, we are prohibited from charging interest; if we become jealous of our wives, a specific process is followed; if we have slaves or maidservants or anyone who takes a wife, specific rules apply. There are many commandments similar to these, most of which have specific laws and regulations. There are numerous commandments that depend on specific times, such as circumcision on the eighth day, and various age categories from one month to sixty years. There are also many commandments that pertain to specific days, such as the offerings and circumcision during the night, and the observance of Passover and the counting of the Omer at night. There are distinctions between day and night, such as the designated time for slaughtering the Passover offering, lighting the candles, and the arrival of the impure individuals to the camp. There are specific times during the day, like the afternoon prayer (Mincha) and the beginning of the Passover sacrifice. There are also specific times during the week, such as the Sabbath, and specific times during the year, like the holiday of Shavuot, Memorial Day, Yom Kippur, and the festival of Shemini Atzeret. There are seven-day periods for certain commandments, like the observance of matzah during Passover. The reason for this is that the verse mentions the Passover and says, "You shall eat unleavened bread for seven days, and there shall be no leavened bread seen with you" (Deuteronomy 16:3). The purpose is to remember the day of the Exodus. The verse mentions this reason, as during the seven days, the Israelites ate matzah while the cloud was guiding them day and night until Pharaoh pursued them. Only then did Moses split the sea, and the Israelites continued to eat matzah until the Tabernacle was established. The same applies to the seven days of Sukkot and the eight-day observance of lighting the Hanukkah candles. The Megillah (Book of Esther) is read at its designated time. The recitation of Hallel (psalms of praise) is completed in eighteen days and one night, and it is also recited on every Rosh Chodesh (new moon) and during the six days of Passover. The counting of the Omer lasts for seven weeks, and the sanctification of the seventh year and the Jubilee year occur at specific intervals. There are many commandments that are not dependent on specific factors or times, and they are obligatory for all individuals, both males and females, who are obligated in the commandments of the King (i.e., the entire Torah).

It is written (Exodus 13) "Consecrate to Me every firstborn," and it is written (Exodus 13) "Therefore, I sacrifice," and the matter of Shabbat (Exodus 20) "For six days," and likewise the Sabbatical year and the release of slaves (Deuteronomy 15) "So that you may remember." And the commandments of Matzah and Maror, and the appointed festivals in the spring—the measurements, the firstfruits of wheat, and the offering brought before the Lord to express gratitude. And it is written (Deuteronomy 16) "Each person shall give as they are able, according to the blessing of the Lord your God that He has given you," give according to their means, as it says (1 Chronicles 29) "For everything comes from You, and from Your hand we have given to You." And He commanded (Exodus 23) "They shall not dwell in your land," and the reason is lest they lead you astray. And it is written elsewhere (Deuteronomy 20) "You shall not let any living thing live," so that they will not teach you to imitate them, and likewise for intermarriage with the nations and taking their daughters, and the reason (Exodus 34) "And they will lead your children astray." And it is said on Shabbat (Exodus 23) "So that your ox and your donkey may rest, and your servant's son and the stranger may be refreshed by your cessation of work." And the reason (Genesis 9) "Whoever sheds the blood of man, by man shall his blood be shed, for in His image God made man." And (Deuteronomy 24) "You shall not oppress a hired worker who is poor and needy, whether he is your brother or a stranger," for he is a soul to be cherished. And the reason is mentioned (Leviticus 25) "And she has no child, and returns to her father's house, as in her youth." And during the festival of Sukkot (Leviticus 23) "So that your generations may know," and the reason (Leviticus 25) "You shall not sell land permanently, for the land is Mine," and likewise (Leviticus 25) "For the children of Israel are servants to Me," and the reason (Exodus 21) "They shall not be sold as slaves are sold." And He commanded to sound the trumpets for the burnt offering, to serve as a remembrance, as they are sounded in war, as in (Psalms 47) "God has ascended amid shouting." And the tzitzit (fringes) (Numbers 15) "So that you may remember and perform all My commandments," as you see them at all times, and thus "You shall tie them and inscribe them." And it mentioned regarding (Numbers 25) the incident with the Midianites, which had two reasons: one was the matter of Peor, and the other was the scheme they devised to bring further harm to the Israelites through the seduction of the daughter of their leaders. And the reason is mentioned (Deuteronomy 23) "You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, for you were a stranger in his land," and the reason for the Ammonites and Moabites is that they did not offer you bread and water when you came out of Egypt, and furthermore, Balak was rewarded for his intent to harm you. And the reason is mentioned (Deuteronomy 17) "He shall not multiply wives for himself, so that his heart does not turn away; nor shall he greatly multiply silver and gold for himself," and it is also mentioned (Deuteronomy 17) "Nor shall he return the people to Egypt." And the reason for the Levirate marriage (Deuteronomy 25) is to carry on the family name, so that the children of Israel inherit their fathers' portion, and the reason (Deuteronomy 6) "What are the testimonies and statutes that the Lord our God commanded you?" is because we were servants in Egypt, and He redeemed us, and we are obligated to listen to His voice, as He has done this goodness for us, and furthermore (Deuteronomy 6) "And righteousness will be for us." And the reason for the Sabbatical year (Exodus 23) is that the poor of your people may eat, and the reason (Exodus 23) "You shall not make a covenant with them" is because the Levite has no portion or inheritance with you, for he serves the honored Lord, and the reason (Exodus 18) "The first of your grain, which is the best of it, you shall bring to the Lord, and it shall be a blessing for you" is that the Lord chose to pray for you with it, as in (Leviticus 22) "And Aaron lifted up his hands." And the reason (Deuteronomy 19) for the three cities is lest the avenger of blood pursue the manslayer and shed innocent blood, and the reason for execution and the remaining (Deuteronomy 17) is so that they will hear and fear and not continue to do evil, and the reason (Deuteronomy 20) "You shall not destroy its trees" is that man is like a tree of the field. And the reason for the prohibition of a fence around the roof (Exodus 22) is "You shall not put blood in your house," and the reason is "Lest the fullness of the bloodshed come upon you." The reason for mixed fabrics (Deuteronomy 22) is because everything should return to its sanctity, as explained by Rabbi Menachem Sefardi. The reason for killing the young bird (Deuteronomy 22) is when the young girl does not cry out in the city, indicating that she consented to the act, and it occurred outside the city, as when a man rises against his neighbor where no one sees him. The reason for the obligation of leaving the corner of the field (Deuteronomy 15) is because the Lord has called upon you, and the reason for loving the stranger (Deuteronomy 10) is because you were strangers in the land of Egypt. The reason for the laws concerning the orphan, the widow, and the garment pledge (Deuteronomy 15) is "And you shall remember that you were a slave in Egypt; therefore I command you this." And likewise (Deuteronomy 24) "You shall not take the mill or the upper millstone as a pledge, for he takes a man's life to pledge." And the reason for teaching them the song (Deuteronomy 31) is that it shall be a witness for them. The prohibition of consuming blood (Deuteronomy 12) is "You shall not eat the soul with the flesh," and the command is to offer it on the altar, where one soul is exchanged for another, for the blood atones for the soul. And the command is to bring every sacrifice to the tent of meeting, and the reason is that they should not offer sacrifices in the open field, as was the custom in Egypt to sacrifice to the satyrs and to put blood on the lintel and the two doorposts. The reason is explicitly stated (Exodus 23) "And the destroyer shall not come in to your houses." This was already mentioned by Moses at the beginning of his approach to speak to Pharaoh, and the reason for asking "Why shall we sacrifice?" (Exodus 5) is "Lest he meet us with pestilence or with the sword." This secret is also well explained in the words of Isaiah, and the intelligent will understand.

The reciting of a certain portion of the Law when the first-fruits are brought to the temple, tends also to create humility. For he who brings the first-fruits takes the basket upon his shoulders and proclaims the kindness and goodness of God. This ceremony teaches man that it is essential in the service of God to remember the times of trouble and the history of past distress, in days of comfort. The Law lays stress on this duty in several places; comp. “And thou shalt remember that thou hast been a slave,” etc. (Deut. 5:15). For it is to be feared that those who become great in riches and comfort might, as is generally the case, fall into the vices of insolence and haughtiness, and abandon all good principles. Comp. “Lest thou eat and be full, etc., and thine heart be lifted up and thou forget the Lord” (ibid. 8:12-14); “And Jeshurun waxed fat and kicked” (ibid. 30:15). On account of this fear the Law commanded us to read each year a certain portion before the Lord and His glory, when we offer the first-fruit. You know how much the Law insists that we shall always remember the plagues that have befallen the Egyptians; comp. “That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life” (ibid. 16:3); “That thou mayest tell in the ears of thy son what things I have wrought in Egypt” (Exod. 10:2). Such a law was necessary in order to perpetuate the memory of the departure from Egypt; because such events verify prophecy and the doctrine of reward and punishment. The benefit of every commandment that serves to keep certain miracles in remembrance, or to perpetuate true faith, is therefore obvious.