The verse says: "And it will be, the place that Hashem your God will choose to rest His name there, there you shall bring everything that I command you: your burnt offerings, your sacrifices, your tithes, the separations of your hand, and all the choice vows that you will vow to Hashem." The teacher explains that this verse is talking about the special place that Hashem will choose, which is ultimately Yerushalayim. All the offerings and gifts that the Torah commands are to be brought specifically to this place. The verse lists the different types of offerings: burnt offerings, sacrifices, tithes, and the special separations or gifts that a person brings, as well as the best of one's vows. The emphasis is on bringing these items to the designated place, not just anywhere, but to the place Hashem chooses for His name to rest.

Rashi comments on the phrase "Ve'hoyo Hamokoyim"—"And it will be the place"—explaining that this refers to building for yourselves the chosen house, the Beis HaBechirah, in Yerushalayim. Rashi brings a proof from the story of Dovid HaMelech in Shmuel Beis, where it says that when the king sat in his house and Hashem gave him rest from all his enemies, Dovid said to Nosson HaNavi, "See, I am sitting in a house of cedar, but the Ark of God is sitting within curtains." This shows the desire to build a permanent house for Hashem, which is Yerushalayim. The teacher reads and translates the Rashi, emphasizing that the chosen place is Yerushalayim, and that the verse is referring to the command to build the Beis HaMikdash there.

The teacher explains that the phrase "Shomo Toviyu"—"there you shall bring"—is discussed by Rashi. Rashi points out that earlier, in verse 5, the Torah was referring to Shiloh, but here it is referring to Yerushalayim. The Torah separates these two places to teach that there is a difference between them. When Shiloh was destroyed and the people came to Nov, and then when Nov was destroyed and they came to Givon, during those times, private altars (bamos) were permitted. But once they came to Yerushalayim, bamos were no longer allowed. The teacher elaborates that the Torah is giving a heter, a permission, between these two places, showing that the status of offerings and altars changed depending on where the Mishkan or Beis HaMikdash was located.

On the words "Mivchar Nidereichem"—"the choice of your vows"—Rashi teaches that this means you should bring from the best, the choicest of your possessions, when fulfilling your vows. The teacher explains that this is a lesson that when a person brings a vow or a donation to Hashem, it should be from the best, not from inferior items.

The verse says: "And you shall rejoice before Hashem your God, you, your sons, your daughters, your servants, your maidservants, and the Levi who is in your gates, for he has no portion or inheritance with you." The teacher explains that this mitzvah is to rejoice before Hashem with your entire household, including your children, servants, and the Levi who lives in your city. The Levi is singled out because he does not have a portion or inheritance in the land, so he is dependent on the gifts and support of the rest of the nation. The teacher translates each phrase and emphasizes the importance of including everyone, especially the Levi, in the joy and celebration before Hashem.

The verse warns: "Be careful lest you bring up your burnt offerings in any place that you see." The teacher explains that this is a prohibition against offering sacrifices wherever one wishes. The Torah is telling us to be careful not to bring burnt offerings on private altars or in any place that seems fitting to us. The offerings must only be brought in the place that Hashem designates. The teacher translates the verse and stresses the importance of following the specific instructions regarding the place of the offerings.

Rashi comments on "Hishomer Lecha"—"Guard yourself"—explaining that this is to give a negative commandment, a prohibition, regarding this matter. On the phrase "Bechol Mokom Asher Tireh"—"in any place that you see"—Rashi says this means any place that comes up in your heart, that you might want to choose on your own. However, you are permitted to bring offerings by the instruction of a prophet, such as Eliyahu on Mount Carmel. The teacher elaborates that normally, offerings must only be brought in the designated place, but there are exceptions when a prophet instructs otherwise, as in the case of Eliyahu's offering on Har HaCarmel.

Only in the place that Hashem will choose, by one of the tribes, there you should bring up your burnt offerings. You should do everything that I instruct you. The teacher explains that "one of the tribes" refers to the portion of Binyamin. But the verse also says earlier, "from all your tribes." How can it be both in the portion of Binyamin and from all the tribes? The answer is that when David bought the threshing floor from Aravna the Jebusite, he collected the gold from all the tribes, so everyone had a share in it. Nevertheless, the actual location of the threshing floor was in the portion of Binyamin.

Rashi explains that "in one of your tribes" means in the portion of Binyamin. But above, it says "from all your tribes." How is this possible? When David bought the threshing floor from Aravna the Jebusite, he collected the gold from all the tribes, so everyone participated. Still, the threshing floor itself was in the portion of Binyamin.

However, in every desire that you desire, you may slaughter and eat meat, as the blessing of Hashem your God that He has given you, in all your gates. The impure and the pure may eat it, as of the deer and the gazelle. The teacher explains: What is this verse talking about, "that you desire"? It means you can eat meat without needing to sacrifice the fats, just plain meat. In another place, it is written, "When Hashem will widen your boundaries, you will say, 'I want to eat meat.'" So we already know from there that a person can just eat meat. What is this verse adding? It is talking about holy animals that developed a blemish; they can be redeemed and eaten anywhere. Perhaps you might think you can redeem them even for a temporary blemish, but the verse says "only"—meaning only for a permanent blemish. You are not permitted to shear them or use their milk, but you can eat the meat. The impure and the pure may eat together, since these animals were once holy, and regarding holy offerings it says, "the meat that touches anything impure should not be eaten." So here, the Torah needed to permit that the impure and the pure can eat from one plate. Just like the deer and the gazelle, because there is no offering from them, so these redeemed holy animals can also be eaten. The comparison to a deer and a gazelle also exempts these redeemed animals from the obligation of giving the foreleg, the jaws, and the stomach, as is required with other holy offerings.

Rashi explains on "only in all your soul's desire": What is the verse talking about? If it is about regular meat, that is already permitted elsewhere when it says, "When Hashem widens your boundaries, you will say, 'I want to eat meat.'" So what is this verse about? It is about holy offerings that developed a blemish—they can be redeemed and eaten anywhere. Perhaps you might think you can redeem them for a temporary blemish, but the verse says "only"—meaning only for a permanent blemish, not a passing one.

Rashi explains on "you shall slaughter and eat": You are not permitted to shear them or use their milk; you are only allowed to eat the meat, and only through slaughtering.

Rashi explains on "the impure and the pure": Since these animals come from holy offerings, and regarding holy offerings it says, "the meat that touches anything impure should not be eaten," the Torah needed to permit here that the impure and the pure can eat together from one plate.

Rashi explains on "as the deer and the gazelle": Just as no offering comes from the deer or the gazelle, so too, these redeemed holy animals are not brought as offerings.

Rashi explains further on "as the deer and the gazelle": This comparison exempts these redeemed animals from the obligation of giving the foreleg, the jaws, and the stomach, as is required with other holy offerings.

However, you shall not eat the blood. Although I said that these animals do not require sprinkling the blood on the altar, still, you shall not eat it. You shall spill it on the ground like water.

Rashi explains: Even though I said that you do not have to sprinkle the blood of these animals on the altar, you still may not eat it. In other words, the Torah is telling you that despite the lack of an obligation to do zerikas dam (sprinkling the blood) on the mizbeach for these animals, the prohibition of eating blood remains in force.

Rashi says: You shall spill it like water. This comes to tell you that it does not require covering with earth. In other words, unlike the blood of a chayah or a bird, which requires kisui hadam (covering the blood), here you just spill it like water and that's it. Another explanation: The phrase 'like water' teaches us that it is like water in that it renders seeds susceptible for receiving ritual impurity. So, just as water makes seeds able to become tamei, so too does this blood.

You may not eat within your city the tithe of your grain, or of your wine, or of your oil, or the firstborn of your cattle or your sheep, or any of your vows that you will vow, or your donations, or the separation of your hand. The teacher explains: This means eating the firstborn, tithe, etc., outside the walls of Yerushalayim is forbidden, in addition to the positive commandment stated earlier. The Torah is emphasizing that these must be eaten only in the place Hashem will choose, that is, Yerushalayim.

Rashi explains: 'Lo suchal'—the verse comes to give a negative commandment about this matter. Rabbi Yehoshua ben Korcha says: You are able to, but you are not permitted. In other words, you have the physical ability to do it, but you are not allowed to. He brings a similar example from the verse in Yehoshua: 'And the sons of Yehuda could not drive out the Yevusi, the inhabitants of Yerushalayim.' They were able to, but they were not permitted, because Avraham had made a covenant with them when he bought the Ma'aras HaMachpelah. They weren't really Yevusim, but Chittim, but they are called Yevusim after the name of the city, Yevus. This is explained in Pirkei d'Rabbi Eliezer. And as it says in Shmuel Beis, 'unless you remove the blind and the lame,' which refers to idols upon which they wrote the oath.

Rashi says: 'U'bechoros bekorcha'—this is a warning for the Kohanim. In contrast to the tithes of your grain, which Yisraelim could eat, the firstborn animals were never permitted to be eaten by Yisraelim, even within the walls of Yerushalayim. They are only for the Kohanim.

Rashi explains: 'U'trumas yadecha'—this refers to the first fruits, the bikkurim. So, when the verse says 'the separation of your hand,' it means the bikkurim that you bring to the Beis HaMikdash.

But only before Hashem your God shall you eat it, in the place that Hashem your God will choose—you, your son, your daughter, your servant, your maidservant, and the Levite who is in your gates—and you shall rejoice before Hashem your God in all your undertakings. The teacher explains that this verse is telling us that you are to eat these offerings specifically within the walls of Yerushalayim, together with your family and the Levite who is in your city. The idea is that you should rejoice before Hashem your God in everything that you do, and that the Levite is included because he does not have a portion or inheritance with you, so he is to be included in your rejoicing and in your meals of the holy offerings.

Rashi says on the words 'before Hashem'—this means within the walls of Yerushalayim. The teacher explains that the phrase lifnei Hashem is referring to eating these offerings inside the city walls, not outside. So, the mitzvah is to eat them in the holy city, in the presence of Hashem, which is defined as being within the walls of Yerushalayim.

Rashi explains the phrase 'and the Levite who is in your gates'—if you have nothing to give him from his portion, such as ma'aser rishon (the first tithe), then give him ma'aser ani (the tithe for the poor). If you do not have ma'aser ani, then invite him to partake of your shelamim (peace offering). The teacher elaborates that if you have nothing to give the Levite from his usual share, you should still make sure to include him by inviting him to your meal of the peace offering. The point is that the Levite should not be left out, and you should always look for a way to include him in your rejoicing and in your meals, even if you do not have the usual tithes to give him.

Beware lest you forsake the Levite all your days upon your land. The teacher explains that this is a warning not to neglect the Levite, and that this is in addition to the positive commandment stated in the previous verse. The Torah attaches a negative commandment here, warning you not to abandon the Levite throughout your days on your land. The emphasis is on always remembering the Levite and not leaving him out from your support and your rejoicing.

Rashi explains on the words 'beware for yourself'—this is to give a negative commandment on this matter. The teacher says that this phrase is to attach a prohibition, a 'lo sa'aseh', to the issue of forsaking the Levite. So, not only is there a positive command to support the Levite, but there is also a prohibition against neglecting him.

The phrase 'upon your land'—but in exile you are not instructed regarding him more than a poor Israelite. The teacher explains that this warning about not forsaking the Levite applies specifically in Eretz Yisroel, on your land. In exile, you are not commanded to support the Levite more than you are commanded to support any other poor Jew. The special obligation towards the Levite is only in the land of Israel.

When Hashem your God will expand your boundaries, as He has spoken to you, and you will say, 'I wish to eat meat,' because your soul desires to eat meat, you may eat according to every desire of your soul. The teacher explains that when Hashem expands your boundaries and you desire to eat meat, you are permitted to do so. The Torah is teaching us proper conduct here: a person should not desire to eat meat unless he has abundance and wealth. In the desert, the meat of unconsecrated animals was forbidden unless it was first offered as a peace offering. But once you come into the land and Hashem expands your boundaries, you may eat meat whenever you desire, as long as it is not from a korban. The Torah is teaching derech eretz, that one should not be a glutton, but rather eat meat when he has the means and it is appropriate.

Rashi explains on the words 'when Hashem expands'—the Torah is teaching us derech eretz, proper conduct, that a person should not desire to eat meat except when he has abundance and wealth. The teacher elaborates that the Torah is giving us a lesson in self-control and proper behavior, that one should not be running after meat unless he is in a situation of plenty. This is a lesson in not being overly indulgent, and that the desire for meat should come from a place of blessing and not from craving or lack.

In the desert, the meat of a non-consecrated animal was forbidden to the Jewish people unless they first consecrated it and offered it up as a peace offering. This means that they could not just eat regular meat whenever they wanted; it had to be brought as a korban shlomim, a peace offering, and only then could they eat it. This restriction was specific to their time in the desert.

The verse says, 'If the place that Hashem your God will choose is far from you, then you may slaughter from your cattle and your sheep that Hashem has given you, as I have commanded you, and you may eat within your gates according to every desire of your soul.' The teacher explains that when the place Hashem chooses is distant, you are allowed to slaughter your animals and eat them in your own cities, as you desire. You don't have to bring them as a korban every time. The Torah is teaching proper conduct here: a person should not desire to eat meat unless he is living in abundance and wealth. In the desert, however, eating unconsecrated meat was forbidden unless it was first brought as a korban shlomim. Now, once they enter the land and the place is distant, they are permitted to eat regular meat as they wish.

Rashi explains on the phrase 'Ki yirchak mimcha hamakom' that when the place Hashem chooses is far from you, you will not be able to come and bring a korban shlomim every day, as you do now when the Mishkan travels with you. Therefore, you are permitted to slaughter and eat meat in your own cities.

On the words 'Vezavachta... ka'asher tziviticha' — 'You shall slaughter as I have commanded you' — Rashi teaches that we learn from here that there is a commandment regarding how one must slaughter. Since this commandment is not written explicitly in the Torah, we deduce that these are the laws of ritual slaughtering (shechita) that were given orally to Moshe at Sinai. The Torah here alludes to the halachos of shechita, which are not spelled out in the written Torah but were transmitted as part of the oral law.

The verse says, 'But as the deer and the gazelle are eaten, so you may eat them; the impure and the pure alike may eat of it.' The teacher explains that you are not instructed to eat these animals in a state of ritual purity. Anyone, whether ritually pure or impure, can eat from this meat, just as with deer and gazelle, which are non-sacrificial animals. The comparison to the deer and gazelle also exempts these redeemed animals from the obligation of giving the foreleg, jaws, and stomach, as is required with other korbanos. The verse is teaching that these animals, once redeemed, are like regular animals and can be eaten by anyone, regardless of their state of purity.

Rashi comments on 'Ach ka'asher yei'achel es hatzvi v'es ha'ayal' — you are not warned to eat them in purity. If you might think that just as the fat of the deer and gazelle is permitted, so too the fat of unconsecrated animals should be permitted, the Torah says 'ach' — but — to exclude this. The word 'ach' comes to limit and teach that the permissibility does not extend to the fats of unconsecrated animals; their cheilev (forbidden fat) remains prohibited.

The verse says, 'Only be strong not to eat the blood, for the blood is the soul, and you shall not eat the soul with the flesh.' The teacher explains that since the Torah says 'be strong,' it is teaching that the Jewish people were inclined to eat blood, so the Torah needed to strengthen them with this warning. Rabbi Yehuda says this is why it says 'be strong.' Rabbi Shimon ben Azai, however, says that the Torah is teaching you how much you must be steadfast in fulfilling the commandments: if regarding blood, which is easy to avoid since people do not desire it, the Torah needed to strengthen you, how much more so for other commandments. The phrase 'you shall not eat the soul with the flesh' is a warning against eating a limb from a live animal. The Torah then says to spill the blood on the ground like water, which is a warning against eating the last blood that oozes from the incision during shechita.

On the words, "Only be strong not to eat the blood," Rashi explains: Since it says chazak, be strong, you learn that the Israelites were inclined to eat blood. Therefore, it was necessary for the Torah to say, "be strong." These are the words of Rabbi Yehuda. Rabbi Shimon ben Azai, however, says: The Torah only comes to caution you and to instruct you how much you need to strengthen yourself in fulfilling the commandments. If regarding blood, which is easy to avoid—since a person has no desire for it—still the Torah needed to strengthen you with its warning, then how much more so must one strengthen oneself for all other commandments!

"And you shall not eat the soul with the flesh"—this is a warning against eating a limb from a live animal. The Torah is telling you that you may not eat a limb that was removed from a living animal, which is known as ever min hachai.

"You shall not eat it; you shall pour it on the ground like water." The teacher explains that although he said that these animals do not require the sprinkling of the blood on the altar, still, you shall not eat it. You must spill it on the ground like water. This comes to tell you that it does not require covering with earth. Another explanation: The phrase "like water" teaches us that it is like water in that it renders seeds susceptible for receiving ritual impurity.

On "You shall not eat it"—Rashi explains this is a warning against eating the last blood that oozes from the incision of a slaughtered animal, known as dam hatamtzis, the blood that comes out at the end of the slaughtering process.

"You shall not eat it, in order that it be good for you and for your children after you, when you do what is proper in the eyes of Hashem." The teacher translates and explains that this is a warning against eating the blood contained in the limbs of the animal. The verse continues, "in order that it be good for you and for your children after you, when you do what is proper in the eyes of Hashem."

On "You shall not eat it"—Rashi explains this is a warning against eating the blood that is in the limbs of the animal, dam ha'eivarim.

On "in order that it be good for you and for your children after you"—Rashi says: Go forth and learn the magnitude of the reward for observing the commandments. If in the case of blood, which is easy to avoid, a person who abstains from it earns merit both for himself and for his children after him, how much more so does this apply to abstaining from theft and immorality, after which a person's soul does desire and lust.

"However, your holy offerings which you will have, and your vows, you shall carry and come to the place that Hashem will choose." The teacher explains: Although you are permitted to slaughter unconsecrated animals, I did not permit you to slaughter consecrated animals and eat them in your cities without offering them. Rather, you must bring them up to the chosen house, to the Beis HaMikdash.

Rashi explains the phrase "Rak Kadshecha"—however, your holy offerings. Even though you are permitted to slaughter unconsecrated animals, I did not permit you to slaughter the consecrated animals and eat them in your cities without offering them. Rather, you must bring them to the chosen house, meaning you have to bring them to the Beis HaMikdash. So, although you can slaughter regular animals anywhere, when it comes to holy offerings, you must bring them to the place that Hashem has chosen, the Beis HaMikdash, and only there can you offer and eat them.

The verse says: "V'asisa olasecha habasar v'hadam al mizbach Hashem Elokecha, v'dam zevachecha yishafech al mizbach Hashem Elokecha, v'habasar tochel"—and you shall make your burnt offerings, the flesh and the blood, on the altar of Hashem your God, and the blood of your sacrifices shall be poured out on the altar of Hashem your God, and you shall eat the flesh. The teacher explains that if your sacrifices are burnt offerings, then both the flesh and the blood are placed on the altar, as it says, the flesh and the blood on the altar of Hashem, with respect to burnt offerings. But if they are peace offerings, then the blood of your sacrifices is poured upon the altar first, and afterwards you eat the flesh. This verse is teaching the proper procedure for bringing offerings: for burnt offerings, everything goes on the altar; for peace offerings, the blood is poured on the altar and then the meat is eaten.

Rashi explains: If they are burnt offerings, you put both the flesh and the blood on the altar. If they are peace offerings, first the blood is poured on the altar, and afterwards the flesh is eaten. Furthermore, our teachers have learned from the earlier verse, "Rak Kadshecha," that this comes to teach about consecrated animals that are outside of Eretz Yisroel. It also teaches about animals that have been exchanged for other consecrated animals, and about the offspring of consecrated animals—that all of these must also be offered up in Yerushalayim. So, Rashi is expanding the scope of the verse to include not just the regular offerings, but also these special cases: animals that were consecrated outside the land, animals that are substitutes for other offerings, and the offspring of offerings—all must be brought and offered in Yerushalayim.

The verse says: "Shmor v'shamata es kol ha-dvarim ha-eileh asher anochi metzavecha l'maan yitav lecha u'levanecha acharecha ad olam ki ta'aseh ha-tov v'ha-yashar b'einei Hashem Elokecha"—keep and listen to all these words that I command you, so that it will be good for you and your children after you forever, when you do what is good and proper in the eyes of Hashem your God. The teacher explains that this is telling you to keep and listen to all the commandments, so that it will be good for you and your descendants forever, when you do what is good and proper in the eyes of Hashem. The verse is emphasizing the importance of observing all the mitzvos, and that doing so brings goodness not only to you but also to your children after you, for all generations.

Rashi explains the word "Shmor"—keep. This refers to Mishnah, meaning the study of the Mishnah, because it's not written down, so you must guard it. You have to guard it so you don't forget it, as it says in Mishlei: "Ki na'im, ki tishmarem b'vitnecha"—for it is pleasant if you guard them within your belly. And if you study, then you may understand and fulfill the commandments. But anyone who is not immersed in study cannot be immersed in practice. In other words, if you don't learn, you won't be able to do. So, Rashi is teaching that the command to "keep" refers to learning and remembering the oral law, and that only through study can one properly fulfill the mitzvos.

Rashi explains: "Es kol ha-dvarim"—all these words. This means that a light commandment should be as precious to you as a difficult commandment. That's why it says "all the words"—to teach that every mitzvah, whether it seems minor or major, should be cherished equally. You shouldn't make distinctions in your attitude toward mitzvos; every commandment is important.

Rashi explains the word "ha-tov"—good—as meaning "in the eyes of heaven." So, when the verse says to do what is good, it means what is considered good by Hashem, not just what seems good to people. The teacher adds that "ha-yashar"—proper—means in the eyes of man, but here the verse says "b'einei Hashem Elokecha"—in the eyes of Hashem your God. He notes that sometimes the Torah says just "yashar" and sometimes "tov v'yashar," and here Rashi says "yashar" means in the eyes of Hashem, not because the word itself means that, but because of the duplication of "tov" and "yashar" in the verse. So, "tov" is good in the eyes of heaven, and "yashar" is proper in the eyes of man, but here both are being referred to as in the eyes of Hashem.

Rashi comments on the phrase "VeHaYoshor"—what is proper. He explains that "HaToiv" means what is good in the eyes of Heaven, and "HaYoshor" means what is proper in the eyes of man. The teacher notes that Rashi says "HaYoshor" is in the eyes of man, but the verse itself says "HaToiv, HaYoshor be'einei Hashem Elokecha