מצוות עשה פג – קסו – תמלול

Mitzvot 84-108: Korbanot, Nezirut, and Hilchot Tumah

Mitzvah 84: All Korbanot Must Be Brought in the Beit HaMikdash

Mitzvah 84 is that all korbanot must be brought specifically in the Beit HaMikdash – the “Beit HaBechirah.” “Bechirah” means the house that Hashem chose – “b’makom asher yivchar Hashem.”

Mitzvah 85: Bringing Korbanot from Chutz La’aretz

The mitzvah is to be involved in bringing korbanot from chutz la’aretz to the Beit HaBechirah. This mitzvah is seemingly on a person who has a korban – someone who lives in chutz la’aretz and actually has a korban obligation. He has an extra mitzvah that he should come to Eretz Yisrael and bring the korban there.

The pasuk says “rak kodoshecha asher yihyu lecha u’nedarecha tisa u’vasa.” The Torah is telling him he can buy it there – he doesn’t have to be so overly strained to physically bring it from chutz la’aretz.

“Mipi hashmua lamdu” – here comes in the Torah Sheba’al Peh which explains the mitzvah – “she’eino medaber ela b’kodshei chutz la’aretz.” Many times “mipi hashmua lamdu” by the Rambam means that the shmua explains the pasuk. It says here “rak kodoshecha” – one could think it means just generally. But there’s a special mitzvah for a person coming from chutz la’aretz.

An interesting observation: I had thought that only today there’s a ma’alah of living in chutz la’aretz – which is an inyan of two kedushos. But we see that even b’zman sheBeit HaMikdash hayah kayam, there are certain mitzvot that one can only be “araynchapen” if he lives in chutz la’aretz!

Okay, but just like this mitzvah – not every mitzvah is an inyan to do. There’s no mitzvah to get divorced just because there’s a pasuk about it.

Mitzvah 86: Redeeming Kodshim with Blemishes

Mitzvah 86 is “lifdot kodshim ba’alei mumin” – kodshim that developed a mum may not be offered, so one should redeem them for another korban. The ba’al mum then becomes mutar b’achilah.

It’s actually special – it’s not l’chorah a mitzvah that one should be able to eat it, it’s a halachah. But the Rambam includes various halachot that the Torah writes in lashon hamitzvah.

The pasuk says “rak b’chol avat nafshecha tizbach v’achalta basar.” In Peirush HaMishnayot we learn it’s actually a Torah Sheba’al Peh – the Chachamim transmitted that this pasuk speaks about psulei hamukdashin, that one should redeem them and thus “tizbach v’achalta basar” – because one may not offer them as they are. Ba’alei mumin are mutar b’shechitah v’achilah, but one may not offer them in the Beit HaMikdash.

Mitzvah 87: Temurah

If a person makes temurah – he has a korban kodshim and says that another beheimah should be its temurah – it doesn’t help. The Torah says “v’hayah hu u’temuraso yihyeh kodesh” – the original kadosh korban remains a korban, and the new korban that he made temurah on also becomes kodesh.

Mitzvah 88: Eating Shirei Menachot

When someone brings a korban minchah, the kohen must take off a kometz and be maktir it on the mizbe’ach, and the remainder the kohanim eat.

Mitzvah 89: Eating the Meat of Chatat and Asham

Chatat and asham – also a portion is brought on the mizbe’ach, and the remainder the kohanim eat.

Mitzvah 90: Burning Kodesh Meat That Became Tamei

Basar kodesh that became tamei must be burned – “lisrof basar kodesh shenit’ma.”

Mitzvah 91: Burning Notar

If a beheimah of kodshim remained longer than its permitted time, it becomes notar. The flesh of kodshim becomes notar – for example, korban Pesach that remained overnight past the day of Pesach becomes notar. All these halachot in Masechet Kodshim detail exactly when it becomes notar – it must be burned.

Mitzvah 92-93: The Nazir’s Hair

Mitzvah 92: If a person accepted nezirut, he must let his hair grow – “l’gadel hanazir se’aro.”

Mitzvah 93 is when to shave the hair. When the yemei nezirut end, the nazir shaves his hair “al korbnotav” – to burn it. When does one bring the korban? When one places it under the pot. When one brings the korban, then one is “megalei’ach hase’ar.”

When does nezirut end? Either when the yemei nezirut end, or if the person became tamei during the yemei nezirut – then also one shaves off the hair.

Mitzvah 94: Fulfilling Verbal Commitments

A new mitzvah: that a person should be “menadiv” a korban or tzedakah. A person pledged money for tzedakah, or pledged money for a korban, or pledged a korban – it’s a mitzvah to be makriv and to fulfill everything he expressed with his lips: korbanot, tzedakot, and gemilut chasadim.

Mitzvah 95: Hafarat Nedarim

“Ladun mufla b’nedarim” – that the chacham, or the father, or the husband – whoever has the koach to be meifer nedarim – should be oseik in this. This is the mitzvah of hilchot hafarat nedarim.

Mitzvot 96-108: Hilchot Tumah

Mitzvah 96: “Litein din neveilah” – to know the din of a neveilah, that it is tamei.

Mitzvah 97: “Litein din shmonat sheratzim hametam’im” – the mitzvah is the din that shmoneh sheratzim are metamei. These specific shmoneh sheratzim mentioned in the Torah.

Mitzvah 98: Also ochlin that touch shmoneh sheratzim become tamei. This is the mitzvah of the metamei and the mitamei. There’s no mitzvah to become tamei, but the hilchot tumah is in this mitzvah. It goes with siyata d’Shmaya that when he’s going to say hilchot tumat ochlin, it goes under the category of a mitzvah.

Mitzvah 99: “Litein din hanidah” – a woman who is tumat nidah is temei’ah and metamei l’acheirim.

Interesting note: Here he doesn’t list the lashon hapasuk, and I think the next few he also doesn’t list the lashon hapasuk. Maybe because it’s too long, I don’t know.

Mitzvah 100: “Litein din hayoledet” – she is also temei’ah k’nidah.

Metzora: He is tamei – why can’t he do certain things himself, and he is metamei acheirim. Yes, he is tamei and he is metamei acheirim. No, with tumah he means he may not enter the Beit HaMikdash and similar things – he must go out.

Nega begadim: A garment that has a nega upon it is tamei u’metamei.

Bayit menuga: A house that is menuga is metamei. A house doesn’t have a halachah [of being tamei itself].

Zav: A zav is metamei. It doesn’t say the word tumah.

Shichvat zera: Shichvat zera is metamei – one from whom shichvat zera went out may not go to the Beit HaMikdash, and he is metamei people.

Zavah: A zavah is metamei.

Met: It could be that a met is metamei. Why? There’s no mitzvah on a met. Rather, the hilchot tumat met is the halachah, is the mitzvah.

Mei nidah (Parah Adumah): When one sprinkles mei korban, mei chatat – yes, the parah adumah – it is metamei adam tahor. The same mitzvah – the parah adumah is metaher, but it’s also well-known that it is “metaher temei’im u’metamei tehorim.” This mitzvah is that it is metamei tehorim – first it is metamei tehorim…

Tumah and Taharah

“Tamei” means he may not enter the Beit HaMikdash, and so forth – he must leave.

Moving on, mitzvah 37: A beged she’yesh bo nega (garment with tzara’at) is metamei. When something comes out from the garment that has a nega, one may not go into the Beit HaMikdash, or it is metamei people. Mitzvah 38: A bayit menuga (afflicted house) is metamei. Mitzvah 39: The zav is metamei. Mitzvah 40: A sheretz is metamei. Mitzvah 41: Shichvat zera is metamei – when shichvat zera comes out from him, he may not go into the Beit HaMikdash, or it is metamei people. Mitzvah 42: A zavah is metamei. And mitzvah 43: The meit is metamei.

What mitzvah is there regarding a meit? Rather, the halachot of tumat meit – that is the mitzvah.

Mitzvah 44: The mei niddah – when one sprinkles mei chatat from the parah adumah, it is metamei a tahor person. This is the same mitzvah that the parah adumah is metaher, but it’s also the well-known principle: it is metaher temei’im u’metamei tehorim (purifies the impure and makes the pure impure). The mitzvah is that it is metaher temei’im, but first it is metamei tehorim – because first it makes tamei the one who is oseik (involved) with it, and later when one sprinkles it, one becomes tahor.

Sources Not Explicit in Pesukim

The Rambam asks a question: how is it that these things are not in the pesukim? The Rambam says that regarding all these dinim of tumah and taharah, I have not listed the pesukim because there are many halachot that are not written in a pasuk.

Mitzvah 45: The other teharot – meaning tumat meit which is through parah adumah – the other tumot become tahor through tevilah b’mayim (immersion in water), as it says “v’rachatz ba’mayim et kol besaro” (and he shall wash his entire body in water). And through kabbalah (tradition), the Chachamim learned as a halachah l’Moshe mi’Sinai that it’s not just washing with water, rather there is a specific way how one becomes tahor. From what it says “kol besaro” – “rechitzah b’mayim she’kol gufo oleh bahem” (washing in water that his entire body can fit in) – there must be a large enough gathering of water, a mikveh, that one immerses oneself in.

Mitzvah 109: Tzara’at Purification

Mitzvah 46: To know the tahor and the tamei – how does one become tahor from tzara’at, from a nega? What kind of nega? There is tzara’at adam (of a person), there is tzara’at bayit (of a house). The way to become metaher: for adam it is with two birds, with erez (cedar), and sheni tola’at – it says two trees, two birds, and mayim chayim (living water). As it says there in Parshat Metzora, “zot tihyeh torat ha’metzora” – there all the halachot are written.

Mitzvah 124: The metzora must shave all his hair, as it says “v’hayah ba’yom ha’shevi’i yegalach et kol se’aro” (and on the seventh day he shall shave all his hair).

Publicizing Tumah Status

Mitzvah 125: The metzora must make known to everyone through the things said about him. “Yodi’a la’kol” means that people should pass by him and guard themselves from him, that they should see he is a metzora. As it says “begadav yihyu ferumim” (his garments shall be torn) – one should tear his garments. “V’rosho yihyeh faru’a” (his head shall be unshorn) – he should let his hair grow. “V’al safam ya’ateh v’tamei tamei yikra” (he shall cover his lip and call out ‘tamei, tamei'”) – he should call out that he is tamei.

And so the Rambam brings out: not only the metzora, but all temei’im must be modi’a (notify) so that people should not be nichshal (stumble) with them. Also a meit, by the way, is modi’a that it is tamei – you know, it’s called a tziyun (marker). Yes, la’asot tziyun – yes, one marks a meit, as Rabbi Shimon did.

Mitzvah 113: Parah Adumah

Mitzvah 126: To make a parah adumah. The mitzvah is that one should make a parah adumah, l’hiyot afrah muchan (to have its ashes prepared), that there should be for tumat meit what one sprinkles. As it says “v’yikchu eilecha parah adumah” (and they shall take to you a red heifer), “v’haytah la’adat Bnei Yisrael l’mishmeret l’mei niddah” (and it shall be for the congregation of Israel as a keepsake for the waters of sprinkling).

Mitzvah 114: Erkin (Valuations)

Mitzvah 127: Erech adam (valuation of a person). If a person says “I will give to hekdesh the worth of a person,” he should give the worth of that person – damim ha’ketzuvim ba’parshah (the amounts fixed in the parshah), according to what the parshah says there in Parshat Haflaat Neder, Parshat Erkin. It says there in Parshat Bechukotai how much one must give in such a case.

And the same thing: if someone says “I will give the erech of a beheimah temei’ah (non-kosher animal),” he should give the price as it says in the pasuk. Just as there was a specific number that each age and so forth gets, an animal goes simply l’fi shumat ha’beheimah (according to the assessment of the animal).

So if someone says “I will give the price,” he must give the erech ha’amur ba’Torah (the valuation stated in the Torah). The erech of a field given to hekdesh – no, it doesn’t say… ah, yes, it does say, it does say: “v’erkecha ha’mesurim u’vachavshom kesef.” Very good.

Mitzvah 115: Me’ilah (Misuse of Hekdesh)

Mitzvah 128: To return what the mo’el (one who misused hekdesh) took. Someone who is mo’el b’hekdesh – meaning he had hana’ah (benefit) from hekdesh without permission, or someone who eats terumah – he should return to hekdesh not only the keren (principal), but he should give a chomesh (fifth) on the keren. L’hachziro – return the keren and give another chomesh. “V’natan la’asher chata bo et ha’kodesh” is shalom.

Mitzvah 119: Neta Revai

Mitzvah 129: Neta revai (fourth-year planting). The fourth year from when one planted something should be kodesh, as it says “v’hayah kol piryo kodesh hilulim la’Hashem” (all its fruit shall be holy, praises to Hashem).

Mitzvot 120-131: Agricultural Gifts

The next mitzvah is – I’ll say again, he doesn’t say the leshonot (wording) of the pesukim:

– L’hani’ach pe’ah – one should leave over the corner of the field

– L’hani’ach leket – what was left over when one cut, when one harvested the field

– L’hani’ach omer ha’shikchah – if one forgot some of the grain

– L’hani’ach olelot ba’kerem – certain of the grapes one must give for hekdesh

– L’hani’ach peret ha’kerem – the small ones of the grapes, on top or bottom of the cluster, “k’fi she’mevo’ar al yadeinu” (as explained by us)

On the other mitzvot it says “k’mo she’katuv ba’parshah” (as written in the parshah), and here it says “k’fi she’mevo’ar al yadeinu.” There is a pasuk, end of pasuk, or it goes… “v’azavta otam” (and you shall leave them for them).

Regarding “l’hani’ach” it says “lo techaleh” (you shall not completely harvest) – it’s written as a lav (prohibition), and later it says “v’azavta otam” or “ta’azov otam” (you shall leave them) – there is a mitzvat aseh on everything. There are five mitzvot aseh, and each one has a mitzvat lo ta’aseh.

Bikkurim

Mitzvah 135: L’havi bikkurim – meaning the first growths, the first of the field, one should bring to the Beit Ha’bechirah, as it says “reishit bikkurei admatcha tavi beit Hashem Elokecha” (the first of the first fruits of your land you shall bring to the house of Hashem your God).

Terumot and Ma’asrot

Mitzvah 136: L’hafrish terumah gedolah la’kohen – one of forty I think, or the shiur of terumah gedolah, one should give to the kohen, as it says “reishit degancha tiroshcha” (the first of your grain and wine).

Mitzvah 137: L’hafrish ma’aser dagan – a tenth of the grain one should give to the Levi’im, as it says “v’chol ma’aser ha’aretz mi’zera ha’aretz” (and all the tithe of the land, from the seed of the land).

Mitzvah 138: L’hafrish ma’aser sheini – meaning one should give ma’aser sheini, which one should eat in Yerushalayim, as it says “aser te’aser et kol tevuat zarecha” (you shall surely tithe all the produce of your seed). This means the owners may eat it, but one must eat it b’kedushah in Yerushalayim, “k’fi mah she’lamdu she’zehu ma’aser sheini” (as they learned that this is ma’aser sheini). It doesn’t say clearly in the pasuk that this is in addition to the first ma’aser, rather the Chachamim learned that this is a ma’aser sheini.

Ma’aser Min Ha’Ma’aser

Mitzvah 139: “She’yafrishu ha’Levi’im” ma’aser min ha’ma’aser – the Levi’im receive ma’aser, and they must take off ma’aser from it, as it says “v’chi tis’u et chelbo mimenu” (when you take the best of it). And this ma’aser the Levi’im give to the kohanim. It’s actually two levels: Yisrael give to the Levi’im, and the Levi’im take off from that for the kohanim.

Ma’aser Ani

Mitzvah 140: L’hafrish ma’aser ani. This means that the third year, instead of giving ma’aser sheini the first two years, the third year instead of ma’aser sheini one should give ma’aser ani, “ba’shanah ha’shelishit” (in the third year), and the same thing “ba’shishit” (in the sixth year).

Regarding terumot u’ma’asrot there is a cycle of seven years: The first two years – ma’aser sheini. The third and sixth – ma’aser ani. And then the seventh year is shemitah. As it says “mi’ketz shalosh shanim totzi et kol ma’aser” (at the end of three years you shall bring out all the tithe).

Vidui Ma’aser

Mitzvah 141: L’hitvadot vidui ma’aser, as it says “v’amarta lifnei Hashem Elokecha bi’arti” (and you shall say before Hashem your God, ‘I have removed’). This is a vidui of positive – vidui is not only a bad thing, vidui is a kiyum ha’mitzvah (fulfillment of the mitzvah).

Mikra Bikkurim

Mitzvah 142: By bikkurim, one should say a certain nusach (text), a certain haggadah. Likro al ha’bikkurim, as it says “v’anita v’amarta lifnei Hashem Elokecha” (and you shall answer and say before Hashem your God) – there one should say “Arami oveid avi” (an Aramean sought to destroy my father) and so forth.

Mitzvah 133: Challah

Mitzvah 143: L’hafrish challah la’kohen – a bit from when one bakes dough, one should take off the first piece of the dough, as it says “reishit arisoteichem titnu la’kohen” (the first of your dough you shall give to the kohen).

Mitzvot 134-135: Shemitah

Mitzvah 144: The mitzvah of shemitah – l’hashmit karka (to release the land), to let the land not work and let it drop for the poor, as it says “v’ha’shevi’it tishmetenah u’netashtah” (and the seventh year you shall release it and abandon it), as it says in Parshat Mishpatim.

Mitzvah 145: Lishbot mei’avodat ha’aretz (to rest from working the land). This is seemingly the same thing as l’hashmit karka, just a different lashon, as it says “be’charish u’va’katzir tishbot” (in plowing and in harvest you shall rest). “L’hashmit” means that it should become hefker (ownerless).

Mitzvot 136-137: Yovel (Jubilee Year)

Mitzvah 146: After shemitah, after seven shemitot there is yovel. L’kadeish shnat ha’yovel bi’shevitah ka’shemitah – one should do the same things that one does in shemitah, one should do in yovel.

Mitzvah 147: Yovel doesn’t begin when the year begins, but rather on Yom Kippur. Litko’a shofar bi’shnat ha’yovel, as it says “v’ha’avarta shofar teru’ah” (and you shall sound a shofar blast).

Ge’ulat Ha’aretz

Mitzvah 148: She’tihyeh ge’ulat ha’aretz bi’shnat ha’yovel – then one returns the lands, the fields, to the original owners.

Mitzvah 149 is batei arei chomah – they have different ge’ulah rules, a different kind of ge’ulah, not the same ge’ulah as yovel. Yovel – it goes back for free, and batei arei chomah – it goes back for money. As you know, until a year one can buy back a house of batei arei chomah. “V’natan ish ge’ulat beito” (and a man shall give the redemption of his house).

Counting Shemitah and Yovel

Mitzvah 150 is to count the years of yovel and shemitah, just like sefirat ha’omer. Yes, this is a mitzvah of beit din – they must stand up and say “hayom shanah achat ba’shemitah” (today is year one of the shemitah cycle), and so forth.

Question: When does one count it? Rosh Hashanah?

Answer: This is the same as sefirat ha’omer – a machlokes whether it’s actually today or not. The Rambam… okay.

Shemitat Kesafim

Mitzvah 151 is hashmatat kesafim (release of debts), as it says “shamot kol ba’al masheh yado” (every creditor shall release his hand).

Mitzvot 138-139: Tzedakah

Mitzvah 152 is the mitzvah to be giving, to come to the poor and give.

Question: Is this a mitzvah or reshut (optional)?

Answer: No, this is a mitzvah.

Question: Or perhaps this is a halachah in giving?

Answer: No, no, no – the Rambam says this is a mitzvah. That’s how he counted it. The Rambam paskens that this is a mitzvah. As it says “v’im lo yiga’el” (and if he does not redeem). No, this is not a reshut. There is no such thing that this is a reshut here.

Mitzvot 140-142: Matnot Kehunah

Mitzvah 153 is to give from the animals of Yisrael – challah, bechor, and the matanot of adam u’veheimah, shelamim, mida’at, and so forth. One gives a certain portion to the kohen.

Mitzvah 154 is the mitzvah of reishit ha’gez (first of the shearing).

Mitzvah 155 is nedarim and dinei charamim – if a person is machrim a cherem.

You know, cherem is l’shem, cherem is la’kohen. Okay.

Question: This is a way of giving hekdesh?

Answer: Yes, this is a different way of hekdesh. Earlier was erech ha’sechorah (the value of the merchandise), now one gives the sechorah itself.

Mitzvot 143-147: Shechitah and Related Mitzvot

Mitzvah 156: “Lo tochlu ha’beheimah chayah v’of” – that one should not eat before one shechts. Afterward, “va’achaltem basar” (and you shall eat meat) – one must shecht. “V’zavachta mi’bekarcha u’mi’tzoncha” (and you shall slaughter from your cattle and from your flock).

Kisui Ha’Dam

After shechitah there is kisui ha’dam (covering the blood). One should cover dam chayah v’of (blood of wild animals and birds), but not beheimah (domesticated animals). “Shafach yiduno v’chisahu be’afar” (he shall pour out its blood and cover it with earth).

Shiluach Ha’Ken

Mitzvah 158 is also such a thing – that when one wants to eat birds, one should send away the mother. Shilu’ach ha’ken. What do you say? Someone did shilu’ach ha’ken? As it says “shale’ach teshalach et ha’eim v’et ha’banim tikach lach” (you shall surely send away the mother, and the children you may take for yourself).

Simanei Beheimah

It comes out that when one wants to eat a beheimah, one must make sure it’s kosher – livdok b’simanei beheimah (to check the signs of the animal), as it says “zot ha’chayah asher tochelu” (this is the animal that you may eat) – check the simanei taharah (signs of purity). Ah, yes.

And they learned – as he will say here – that it’s a mitzvah to be knowledgeable in the simanim.

Mitzvah 148 – shiluach haken – when one wants to eat a bird, one must send away the mother. “שלח תשלח את האם ואת הבנים תקח לך.”

Mitzvah 149 – when one wants to eat a beheimah, one must make sure it’s kosher. “לבדוק בסימני בהמה,” based on “זאת החיה אשר תאכלו.” One must check the simanei tahara. There’s a mitzvah to be knowledgeable in simanei bedikah.

The same applies to birds – mitzvah 150 – there’s a mitzvah to know the simanim of a kosher bird, “להבחין בין טמא לטהור שבו.”

Mitzvah 153: Kiddush HaChodesh

Mitzvah 153 – “לקדש חדשים” – that Beis Din should be mekadesh the months, “ולחשב שנים וחדשים בבית דין בלבד.” Only they may do it – rather, only they must do it. They have the authority to determine whether it will be a chodesh chaseir or a chodesh malei, or whether it will be a shanah me’uberes. This is Beis Din exclusively, based on “החדש הזה לכם ראש חדשים.”

Mitzvot 154-155: Shabbos

Mitzvah 154 – the mitzvah of Shabbos, “לשבות ממלאכה בשבת,” based on “וביום השביעי תשבות.”

Mitzvah 155 – the mitzvah of making kiddush Shabbos, “לקדש את השבת,” based on “זכור את יום השבת לקדשו.”

Mitzvot 156-160: Pesach

Mitzvah 156 – “לבער חמץ” – to remove the chametz from the home, based on “ביום הראשון תשביתו שאור.”

Mitzvah 157 – “לספר ביציאת מצרים בלילה הראשון של חג המצות” – the mitzvah of sippur yetzias Mitzrayim, based on “והגדת לבנך.”

Mitzvah 158 – “לאכול מצה בלילה הראשון של פסח,” based on “בערב תאכלו מצות.”

Mitzvah 159 – that one should rest on the first day of Pesach, “לשבות ממלאכה ביום ראשון של פסח,” based on “ביום הראשון מקרא קדש.”

Mitzvah 160 – that one should not do melachah on the seventh day of Pesach, based on “וביום השביעי מקרא קדש.”

Mitzvot 161-162: Sefiras HaOmer and Shavuos

Mitzvah 161 – to count sefiras ha’omer, “לספור ספירת העומר.” From when one cuts the omer on Pesach, one should count forty-nine days until Shavuos, based on “וספרתם לכם.”

Mitzvah 162 – that on the fiftieth day of sefiras ha’omer one should rest – the mitzvah of Shavuos, based on “וקראתם בעצם היום הזה מקרא קדש.”

Mitzvot 163-171: Rosh Hashanah, Yom Kippur, and Sukkos

The next mitzvah is to rest on Rosh Hashanah – on the first of the seventh month, the first day of Rosh Hashanah, one should rest from doing melachos.

The mitzvah of fasting on Yom Kippur – the five inuyim, “ועיניתם את נפשותיכם” – resting, not doing anything.

The first day of Sukkos, the eighth day of Sukkos – “ביום השמיני עצרת תהיה לכם.” And afterward, sitting in the sukkah for seven days, “בסוכות תשבו יום ולילה.”

Mitzvot 172-173: Tekias Shofar and Machatzis HaShekel

“תקעו בחודש שופר בכסה ליום חגנו” – it fits that “תקעו” is the lashon of tekiah. Yes, “תקעו” is tekiah.

And afterward, “לתת מחצית השקל בכל שנה” – every year one should give machatzis hashekel, “כדי לכפר על מה שחטאו בעגל” – to atone for what they sinned with the eigel.