The verse states: "Every first-born male that is born of your cattle or of your flock, you shall sanctify to HaShem your God. You shall neither work with the firstborn of your ox nor shear the firstborn of your flock." The Torah is commanding that every male firstborn animal, whether from cattle or sheep, must be sanctified for HaShem. This means it is set aside for a special purpose, namely as a korban, a sacrifice. The verse further instructs that you are not allowed to use the firstborn ox for work, nor are you allowed to shear the firstborn sheep. These animals are holy and must not be used for mundane purposes. The sanctification is not just a passive status; it requires an active declaration and a change in how the animal is treated from the moment of its birth.

Rashi addresses the apparent contradiction between our verse, which says, "Takdish"—you shall sanctify the firstborn—and another verse in Vayikra which says, "No man shall sanctify it." How do we reconcile these two verses? Rashi explains that the verse in Vayikra means that you cannot sanctify the firstborn animal to be a different type of korban, a different sacrifice. It is already sanctified as a firstborn and cannot be switched to another category. However, our verse teaches that there is a mitzvah to verbally declare over the animal, "You are hereby sanctified as a firstborn." This is a positive commandment to make that declaration.

Rashi brings another explanation: It is impossible to say only, "Sanctify it," because the Torah already says, "Do not sanctify it." And it is impossible to say only, "Do not sanctify it," because the Torah already says, "Sanctify it." So how do we resolve this? The answer is that you may sanctify the value of the privilege—the privilege being that the owner of the firstborn animal can choose to which Kohen he will give it. This privilege has a market value, as an Israelite might pay the owner to give the animal to his own grandson who is a Kohen. The verse therefore means that one may dedicate the value of this privilege to the Temple treasury, according to its benefit.

The verse says, "You shall neither work with the firstborn of your ox nor shear the firstborn of your flock." The teacher explains that the rabbis derived from here that not only is it forbidden to work with the firstborn ox and shear the firstborn sheep, but also the converse is forbidden—meaning, for example, shearing the ox and working the sheep. However, the Torah speaks in the usual manner, describing the most common uses for these animals: oxen are typically worked, and sheep are typically shorn. The prohibition applies to both types of use for both animals, but the Torah expresses it in the way it most commonly occurs.

The verse states: "Before HaShem your God you shall eat it, year by year, in the place that HaShem will choose—you and your household." This means that the firstborn animal, after it is brought as a sacrifice, is to be eaten by the Kohen and his household in the place that HaShem chooses, which is Yerushalayim. The consumption of the firstborn is not just a private act; it is a mitzvah to eat it in a holy context, together with one's household, in the designated place. This applies year by year, meaning there is a specific timeframe for fulfilling this mitzvah, as will be discussed further in the next Rashis and verses.

Rashi explains that the verse, "Before HaShem your God you shall eat it," is directed to the Kohen. We already know from elsewhere that the firstborn animal is one of the gifts given to the Kohanim, whether the animal is unblemished or blemished. As it says in Bamidbar, "Their flesh shall be yours," meaning the Kohen is entitled to eat the entire animal. The difference is that if the animal is blemished, it is slaughtered outside the Temple and may be eaten by anyone invited by the Kohen. If it is unblemished, it must be slaughtered in the Temple courtyard, its blood dashed on the altar, and its fat burned on the altar. The flesh is then eaten by the Kohen and his household within the prescribed time.

The phrase "year by year" teaches that one should not delay bringing the firstborn animal as a sacrifice beyond its first year. However, you might think that if the year passes, the animal becomes unfit as a sacrifice. The Torah therefore compares the firstborn to maaser (the tithe), as it says, "You shall eat before HaShem your God, the tithe of your grain, your wine, your oil, and the firstborn of your cattle and sheep." Just as maaser sheni does not become unfit if left over from one year to the next, so too the firstborn animal does not become unfit. However, the mitzvah is to bring and eat it within its first year.

The phrase "year by year" also teaches that if the animal is slaughtered at the very end of its first year, you may eat it on that day and also on one day of the next year. This teaches us that the firstborn animal may be eaten for two days and one intervening night, similar to certain other korbanos. The time frame for eating is not strictly limited to the first year, but extends into the next day if the slaughtering occurred at the end of the year.

The verse states: "And if there be in it a blemish—lame or blind, any ill blemish—you shall not sacrifice it to HaShem your God." The teacher explains that this is a general statement, not limiting itself to any particular blemish. The Torah then specifies "lame or blind," which are particular types of blemishes. Then it returns to a general statement, "any ill blemish." From this structure—general, particular, general—we learn that any externally visible blemish that does not heal renders a firstborn animal unfit for sacrifice. Such an animal may be eaten as ordinary meat, and is not brought as a korban. The Torah is teaching us the principle that only animals without such blemishes are fit for the altar.

Rashi explains that the word "mum"—a blemish—here is a general term. The Torah first gives a general statement about any blemish, then specifies certain types, and then returns to a general statement. This structure teaches us that the law applies to any externally visible blemish that does not heal, not just the specific ones listed. The teacher elaborates that this is a classic example of the Torah's method of "klal, prat, u'klal"—a general, a detail, and a general—where the characteristics of the detail are applied to the general rule. In this case, just as the details are visible and permanent blemishes, so too, the general rule applies to all visible and permanent blemishes.

The verse lists "pisei'ach o iver"—lame or blind—as examples of blemishes that would disqualify a firstborn animal from being brought as a sacrifice. The teacher explains that these are specific, visible, and permanent blemishes. The Torah singles them out as examples to teach us the type of blemishes that are relevant: those that are externally apparent and do not heal. The verse is part of the Torah's method of teaching through a specific detail within a general rule.

The verse then says "kol mum ra"—any ill blemish—returning to a general statement after listing specifics. The teacher explains that this is the Torah's method of "klal, prat, u'klal"—a general, a detail, and a general. The law is that just as the specific blemishes listed are visible and permanent, so too, any visible and permanent blemish disqualifies the animal from being brought as a sacrifice. The teacher emphasizes that the Torah is not limiting the law to just the listed blemishes, but is teaching us to apply the same criteria to all similar cases: any externally visible blemish that does not heal.

The verse says, "You shall eat it within your gates, the unclean and the clean together, as the deer and as the gazelle." The teacher explains that this refers to a firstborn animal that has a blemish and is therefore not brought as a sacrifice. Instead, it is eaten by the Kohen and anyone he invites, whether they are ritually pure or impure, just like ordinary non-sacrificial meat such as deer or gazelle. The teacher elaborates that the difference between a blemished and an unblemished firstborn is that the unblemished one must be brought as a sacrifice and eaten in a state of purity in Jerusalem, while the blemished one is eaten anywhere and by anyone, regardless of ritual status.

The verse says, "Only its blood you shall not eat; you shall pour it on the ground like water." The teacher explains that even though the blemished firstborn animal is now permitted to be eaten, its blood remains forbidden. The Torah specifically repeats the prohibition here to prevent someone from thinking that since the animal itself is now permitted, perhaps its blood is also permitted. The teacher emphasizes that the Torah wants to make it clear that the prohibition of eating blood remains in force, no matter the status of the animal.

Rashi explains on the phrase "rak es domo lo soichel"—only its blood you shall not eat—that the Torah is addressing a possible misconception. Someone might think that since the blemished firstborn animal, which was originally forbidden, is now permitted to be eaten, perhaps its blood is also permitted. The Torah therefore states explicitly that even though the animal is now allowed, its blood is still forbidden. The teacher elaborates that this is to prevent any confusion: the permission to eat the animal does not extend to its blood, which remains strictly prohibited.

The verse says, "Guard the month of spring and make the Passover offering to Hashem your God, for in the month of spring Hashem your God took you out of Egypt at night." The teacher explains that the Torah is instructing us to ensure that the month of Nisan, when Pesach falls, always occurs in the spring. This is why the Jewish calendar is adjusted with leap years to keep Pesach in the spring. Rashi adds that before Nisan arrives, we must make sure that the barley is ripe enough to be brought as the Omer offering on the 16th of Nisan. If it is not ripe, we declare a leap year and add a month, so that the barley will be ready. The teacher also addresses the phrase "at night," explaining that although the actual departure from Egypt happened during the day, Pharaoh gave permission for the Jews to leave at night. Therefore, the Torah refers to the night as the time of redemption.

Rashi explains the phrase "Shamor Es Chodesh HaAviv"—"Guard the month of spring"—to mean that before the month of Nisan arrives, you must ensure that it is fit for the spring. That is, it should be capable of producing ripe ears of barley by the 16th of the month, so that the Omer meal offering can be brought. If the barley is not yet ripe, then you should proclaim a leap year, adding an extra month, so that the barley will have time to ripen and be ready for the Omer offering. This is the mitzvah to watch and ensure that the month of Nisan falls in the spring, so that the mitzvos of the Omer can be fulfilled properly.

Rashi addresses the phrase "MiMitzrayim Layla"—"from Egypt at night." He asks: Did they not actually leave by day, as it says in Bamidbar, 'On the morrow of the Pesach, the children of Israel went out'? The answer is that during the night, Pharaoh gave them permission to leave, as it says in Shemos, 'He called for Moshe and Aharon at night.' So, although the actual departure was by day, the permission and the process of leaving began at night, which is why the Torah refers to it as 'at night.'

The verse says, "VeZavachta Pesach LaHashem Elokecha Tzon Uvakar BaMakom Asher Yivchar Hashem LeShaken Shemo Sham"—"You shall slaughter the Pesach offering to Hashem your God, from the flock and from the cattle, in the place that Hashem will choose to establish His name there." The teacher explains that this refers to the mitzvah of bringing the Korban Pesach, the Passover sacrifice, which must be brought from the flock—meaning sheep or goats—and also mentions the festival sacrifices from the cattle. All of this must be done in the place that Hashem will choose, which is Yerushalayim, where the Beis HaMikdash stood. The teacher elaborates that the Pesach offering is a central mitzvah of Pesach, and that the Torah is very specific about the location and the types of animals that can be brought for this offering.

Rashi comments on the phrase "VeZavachta Pesach LaHashem Elokecha Tzon"—"You shall slaughter the Pesach offering to Hashem your God, from the flock." He brings the verse from Shemos: "Min HaKvasim UMin HaIzzim Tikachu"—"You may take it either from the sheep or from the goats." This teaches that the Pesach offering can be brought from either sheep or goats, as the Torah explicitly states in Shemos.

On the word "Uvakar"—"and cattle"—Rashi explains that this refers to the Chagigah, the festival offering. If a large group was formed for the Pesach offering, they would bring a festival offering along with it, so that the Pesach sacrifice would be eaten after everyone had already satisfied their hunger with the Chagigah. This ensured that the Pesach was eaten in a state of satisfaction, as required. The teacher adds that our Rabbis derived many other halachos from this verse, but the main point here is that the cattle mentioned are not for the Pesach itself, but for the accompanying Chagigah offering, which was brought when there were many people in a group for the Korban Pesach.

The verse says, "Lo Sochal Alav Chometz, Shiv'as Yamim Tochal Alav Matzos Lechem Oni, Ki VeChipazon Yatzasa MeEretz Mitzrayim, Lema'an Tizkor Es Yom Tzeischa MeEretz Mitzrayim Kol Yemei Chayecha"—"You shall not eat leaven with it; for seven days you shall eat with it matzos, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day you went out of Egypt all the days of your life." The teacher explains that you are forbidden to eat chometz with the Korban Pesach, and for seven days you must eat matzah, which is called 'lechem oni'—the bread of affliction. This matzah serves as a reminder of the affliction and suffering in Egypt, and also of the haste in which the Jews left Egypt, not having time for their dough to rise. The purpose of these mitzvos is so that you will remember the day of the Exodus from Egypt all the days of your life, especially through the eating of the Pesach and matzah.

Rashi explains the phrase "Lechem Oni"—"the bread of affliction"—as bread that reminds us of the affliction and suffering that the Jews endured in Egypt. The teacher elaborates that the matzah is not just a symbol of the haste in which they left Egypt, but also a reminder of the poverty and hardship they experienced as slaves. Eating matzah on Pesach is meant to bring to mind both the suffering and the redemption.

For in haste you went out of the land of Egypt. Rashi explains that the dough you had prepared for eating did not have time to become leavened, and so this matza will be for you as a reminder. The haste here is not on your part but on the part of the Egyptians. For so it says, the Egyptians took hold of the people to hasten to send them out of the land. The Torah is emphasizing that the rush was due to the Egyptians pushing the Jews out quickly, not the Jews themselves rushing.

Rashi explains that the phrase 'so that you shall remember' means that by eating the Passover sacrifice and the matza, you will remember the day you went out of the land of Egypt. The act of eating these foods serves as a reminder of the Exodus.

No leaven shall be seen with you within all your border for seven days, neither shall any of the flesh you slaughter on the preceding day in the afternoon remain all night until the morning. The Torah is commanding that during the seven days of Pesach, you may not have any leaven in your possession anywhere within your borders. Additionally, any of the meat from the sacrifice that you slaughter on the preceding day, meaning the afternoon before the first day of Pesach, may not be left over until the morning.

Rashi explains that this is an admonition regarding leaving over the flesh of the Passover sacrifice offered up by future generations. Until now, this prohibition had only been mentioned with regards to the Passover sacrifice offered in Egypt. The 'first day' stated here is the 14th of Nisan, the day before the festival begins. Just as it says, on the preceding day, you shall clear away leaven from your houses. Now, since the Torah digressed from the subject of the Passover sacrifice and began to speak about the rules of the seven days of the festival, such as eating matza for seven days and not having leaven seen within your borders, it was necessary to specify to which slaughtering the Torah is warning over here. If it had only said, 'neither shall any of the flesh you slaughter in the afternoon remain all night until the morning,' without specifying the day, I might have thought that the peace offerings slaughtered during all seven days are also subject to this prohibition and may only be eaten for one day and one night. Therefore, it was written 'on the preceding day in the evening,' clarifying that the verse is referring to the Passover sacrifice.

Another explanation: the verse is referring to the festival offering brought on the 14th of Nisan and not to the specific Passover sacrifice. It teaches that it may be eaten for two days and the intervening night. According to this explanation, the 'first day' mentioned here is the first day of the festival, the 15th of Nisan, rather than the preceding day. The meaning of the verse is: the flesh of the festival offering which you slaughtered in the afternoon shall not remain overnight after the first day of the festival until the morning of the second day, the 16th of Nisan. Rather, it is to be eaten on the 14th and the 15th and the intervening night. This is how it is taught in Tractate Pesachim.

You shall not sacrifice the Passover offering within any of your cities which Hashem your God is giving you. The Torah is commanding that the korban Pesach may not be brought anywhere except in the place that Hashem will choose, which is the Beis HaMikdash in Yerushalayim. It is not permitted to bring the Passover offering in any other city or location.

Except at the place which Hashem your God will choose to establish His name there, you shall slaughter the Passover offering in the afternoon as the sun sets, at the appointed time that you went out of Egypt. The Torah is specifying that the korban Pesach must be brought in the Beis HaMikdash, and it gives three time markers: 'in the evening,' 'as the sun sets,' and 'at the appointed time of your departure from Egypt.' Rashi explains that these are three distinct times: in the evening, from six hours and up, you may slaughter it; as the sun sets, you eat it; and at the appointed time of your departure from Egypt, you burn what is left over. In other words, the leftover meat becomes nosar and must be burned at that time.

Rashi says that the phrase 'in the evening, as the sun sets, at the appointed time of your departure from Egypt' refers to three separate times: 'in the evening' means from six hours and up you may slaughter the korban Pesach; 'as the sun sets' is when you eat it; and 'at the appointed time of your departure from Egypt' is when you burn what is left over. This means that there are three distinct stages in the process of the korban Pesach: slaughtering, eating, and burning the leftovers.

Rashi elaborates: 'in the evening' means from six hours and up you may slaughter it; 'as the sun sets' is when you eat it; and 'at the appointed time of your departure from Egypt' is when you burn what is left over, meaning it becomes nosar and must be taken out to be burned. The Torah is teaching the sequence of the korban Pesach: first, the time for slaughtering begins in the afternoon; then, as the sun sets, you eat the meat; and finally, at the time corresponding to the Exodus from Egypt, you burn whatever is left over.

And you shall cook it and eat it in the place that Hashem your God will choose, and in the morning you shall turn and go to your tents. The teacher explains that this refers to the Passover sacrifice, which must be roasted and eaten in the place that Hashem chooses, meaning Yerushalayim. After eating it, in the morning of the second day of Pesach, you are permitted to leave and return to your homes. This verse teaches the law of "linah"—that the pilgrim is required to remain in Yerushalayim for the night after the festival ends, and only in the morning may he return to his dwelling.

On the words u'vishalta—and you shall cook—it means here specifically roasting in fire, tzli eish. The teacher explains that even though the word usually means to cook, here it refers to roasting, because roasting is also called bishul in the Torah. So the Passover sacrifice must be roasted in fire, not cooked in water or any other way.

On the words u'fanisa baboker—and you shall turn in the morning—Rashi explains that this means to the morning of the second day. The teacher elaborates that this teaches the law of "linah," that the pilgrim is required to stay in Yerushalayim the night after the festival, and only in the morning may he return home. This is derived from the fact that the Torah says you shall turn in the morning, not immediately after eating.

Six days you shall eat matzah, and on the seventh day there shall be an assembly to Hashem your God; you shall not do any work. The teacher explains that although here it says six days you shall eat matzah, elsewhere it says seven days you shall eat matzah. The resolution is that for seven days, you eat matzah from the old grain, but for six days, after the Omer offering, you may eat matzah from the new grain. Another explanation is that eating matzah on the seventh day is not obligatory, and from here we learn that the same applies to the other six days of the festival: eating matzah is optional except for the first night, which is obligatory, as the Torah says, 'in the evening you shall eat matzah.' The seventh day is included in the general statement, but is singled out to teach that eating matzah is optional on that day, and by extension, on all days except the first night.

On the words sheshet yamim to'chal matzot—six days you shall eat matzah—Rashi asks: elsewhere it says, 'seven days you shall eat matzah.' How do we reconcile these verses? The answer is that seven days refers to eating matzah from the old grain, and six days refers to eating matzah from the new grain after the Omer offering. Another explanation: this teaches that eating matzah on the seventh day is not obligatory, but optional. From here, you learn that the same applies to the other six days. The seventh day was included in the general statement, but was singled out to teach that eating matzah is optional on that day, and not obligatory. And it was not singled out just for itself, but to teach about the entire general category. Just as on the seventh day eating matzah is optional, so too on all the other days, except for the first night, which is obligatory, as it says, 'in the evening you shall eat matzah.'

On the words atzeret la'Hashem Elokecha—an assembly to Hashem your God—Rashi explains: restrain yourself from work, meaning it is a day of cessation from labor. Another explanation: it is a gathering for eating and drinking, as in the expression 'let us detain you.' So the word atzeret can mean both a cessation from work and a festive gathering.

You shall count seven weeks for yourself. From the time the sickle is first put to the standing crop, you shall begin to count seven weeks. The teacher explains that this means from the time the sickle is used to harvest, which is the 16th of Nisan, the beginning of the harvest. That is when you start counting the seven weeks, which leads up to Shavuos.

Rashi explains the phrase meihachel cheremesh bakamah—from the time the sickle is first put to the standing crop—means from when the omer is harvested, which is the beginning of the harvest. In other words, the counting of the seven weeks starts from the time the omer is cut, which is the 16th of Nisan.

You shall perform the festival of Shavuos to Hashem your God, with a donation of your hand, as much as you can give, according to how Hashem your God shall bless you. The teacher explains that this means you should bring a sufficient and generous donation, according to the blessing that God bestows upon you. You bring peace offerings of happiness—these are extra peace offerings in addition to the festival offerings. And you invite guests to eat with you, sharing in your celebration.

Rashi explains the phrase misas nidvas yadecha—the donation of your hand—means as much as your hand is willing to give, everything according to the blessing. In other words, bring peace offerings of happiness, and invite those who are called to eat with you. The amount you bring is based on how much Hashem has blessed you.

You shall rejoice before Hashem your God—you, your son, your daughter, your manservant, your maidservant, the Levite who is within your gates, the stranger, the orphan, and the widow who are among you, in the place Hashem your God will choose to establish His name. The teacher explains that this verse is telling you to include everyone in your joy, not just your own family but also those who may not have their own means to celebrate. Everyone is to be included in the rejoicing at the festival.

Rashi explains that the Levite, the stranger, the orphan, and the widow are God's four, corresponding to your four: your son, your daughter, your manservant, and your maidservant. God says, if you gladden mine, I will gladden yours. In other words, if you make sure to include those who are less fortunate in your celebration, Hashem will ensure that your own family will be gladdened as well.

You shall remember that you were a slave in Egypt, and you shall keep and perform these statutes. The teacher explains that this is on the condition that Hashem redeemed you from Egypt: that you keep and perform these statutes. In other words, your redemption from Egypt comes with the responsibility to observe these commandments.

Rashi explains on the words, "And you shall remember that you were a slave, etc."—on this condition I redeemed you, that you should keep and perform these statutes. In other words, the reason for remembering that you were a slave in Egypt is to remind you that your redemption was conditional: Hashem took you out of Egypt so that you would observe and fulfill these laws.

The verse says, "You shall make for yourself the festival of Sukkos for seven days, when you gather in from your threshing floor and your vat." The Torah is telling us that the festival of Sukkos is to be celebrated for seven days, and it is set at the time of the ingathering, when you bring in the produce from your threshing floor and your winepress. This is the time when the summer fruits are brought into the house, and the Torah connects the celebration of Sukkos to this period of agricultural completion.

Rashi explains on the words, "When you gather in": this means at the time of the ingathering, when you bring the summer fruits into the house. Another explanation: "When you gather in from your threshing floor and your vat"—this teaches that the covering of the Sukkah, the schach, should be made from the waste products of the threshing floor and the vat. In other words, the Sukkah should be covered with things that have grown from the ground, have become detached, and are not susceptible to ritual impurity—since they are not food and not vessels, they do not become impure. This is why we use branches, stalks, and similar materials for schach.

The verse says, "And you shall rejoice in your festival—you, your son, your daughter, your manservant, your maidservant, the Levite, the stranger, the orphan, and the widow who are within your gates." The Torah is commanding us to be happy on Sukkos and to include everyone in that joy—not just yourself, but your entire household, as well as the Levite, the stranger, the orphan, and the widow. The teacher elaborates that this is a mitzvah to make sure that everyone, especially those who might not have their own means, is included in the happiness of the festival. Rashi adds that Hashem says, "These are my four corresponding to your four"—meaning, if you gladden mine (the Levite, the stranger, the orphan, and the widow), I will gladden yours (your son, your daughter, your manservant, and your maidservant). So there is a reciprocal relationship: if you take care of Hashem's people, He will take care of yours.

The verse states, "Seven days you shall celebrate the festival to Hashem your God in the place which Hashem will choose, because Hashem your God will bless you in all your produce and in all the work of your hands, and you will only be happy." The Torah is telling us to celebrate Sukkos for seven days in the place Hashem chooses (which is the Beis HaMikdash in Yerushalayim), and that Hashem will bless us in all our produce and in all the work of our hands. The result is that we will be happy—this is both a promise and a description of the outcome of fulfilling the mitzvah properly. The teacher emphasizes that this is a time of joy and blessing, and that the happiness is not just a command but also a natural result of Hashem's blessing.

Rashi comments on the words, "And you will only be happy": According to its simple meaning, this is not a command but a promise—Hashem is assuring you that you will be happy. However, according to the Talmud, our Rabbis learned from here to include the night before the last day of the festival (Shemini Atzeres) in the obligation of rejoicing. In other words, the mitzvah of simcha, of rejoicing, applies not only during the days of Sukkos but also on the night before the last day, teaching us to extend the joy of the festival.

The verse says, "Three times in the year all your males shall appear before Hashem your God in the place He will choose: on the festival of Matzos, on the festival of Shavuos, and on the festival of Sukkos. And he shall not appear before Hashem empty-handed." The Torah is commanding that every Jewish male must come to the Beis HaMikdash in Yerushalayim three times a year—on Pesach, Shavuos, and Sukkos—to be seen before Hashem. And when coming, one should not come empty-handed, but must bring offerings. The teacher explains that this refers to the obligatory burnt offerings of appearance (olas re'iyah) and the festival peace offerings (shalmay chagigah), which are brought when appearing before Hashem on the festivals. Additionally, each person should bring according to his means: someone with a large family and many possessions should bring more offerings, both burnt offerings and peace offerings.

Rashi explains on the words, "And he shall not appear before Hashem empty-handed": Rather, one must bring burnt offerings of appearance and festival peace offerings. In other words, when you come to Yerushalayim for the festival, you are required to bring these offerings as part of your pilgrimage. This is the fulfillment of not coming empty-handed before Hashem.

Every man shall bring as much as he can afford, according to the blessing of Hashem your God which He has given you. The teacher explains that this means that when you come to the Beis HaMikdash for the festival, you are not to appear empty-handed. Rather, you are to bring offerings—burnt offerings and peace offerings—each person according to his means. If you have been blessed with more, you should bring more. If you have less, you bring less. The Torah is telling us that the amount of one's offering should be commensurate with the blessing that Hashem has bestowed upon him. This is a principle of giving: you give in accordance with what you have received. The teacher emphasizes that this is not just a technical obligation, but a reflection of gratitude and acknowledgment of Hashem's kindness. The more you have, the more you are expected to give, and this applies specifically to the festival offerings brought when appearing before Hashem in Yerushalayim.

Rashi explains the phrase "Ish ke-matnas yado"—every man according to the gift of his hand—as follows: One who has many eaters, meaning a large family, and many possessions, should bring many burnt offerings and many peace offerings. The teacher elaborates that this means if a person has been blessed with a large household and abundant resources, he should not be stingy in his offerings. Rather, he should bring more sacrifices, both olos (burnt offerings) and shelamim (peace offerings), to correspond to the abundance that Hashem has given him. The idea is that your giving should be proportional to your means. If you have more, you bring more; if you have less, you bring less. The teacher stresses that this is a way of showing appreciation for Hashem's blessings and fulfilling the mitzvah in the most complete way possible.