Bamidbar
Book 4: Numbers

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PINCHAS - NOTES ON RASHI COMMENTARY

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Chapter 25 - Text Notes

1 Verse 7 has already identified Pinchas. The repetition here is to refute the tribes. (M.)

2 A belittling reference to Pinchas' maternal grandfather, Putiel (Shemos, 6:25). This is an acronym constructed from the words pitem, "fattened," and El, "deity." It alludes to Yisro, who fattened calves for idol worship before he embraced Judaism. (Rashi, there)

3 They attributed the killing to the evil inclination which Pinchas inherited from Yisro, but Scripture testifies that Aharon's hereditary influence on Pinchas' personality overpowered that of Yisro. (G.A.)

4 Sanhedrin, 82b.

5 His act of revenge turned back G-d's fury, not the feeling of rage. (M.)

6 {Hebrew Ref} refers to the rage which impels the vengeance, as Rashi concludes. (M.)

7 Not a covenant entitled "peace," but a covenant which will give him peace. (G.A.)

8 The favor which He harbors for him. (G.A.)

9 Our verse is not read independently, meaning "there shall be, to him and his descendants, a covenant of eternal kehunah"; rather, it continues from verse 12, meaning, "it (i.e., the covenant mentioned in v. 12) shall be, to him and his descendants, a covenant of eternal kehunah." (G.A.)

10 kehunah sanctification is preferable from birth, rather than by annointment. Naturally, the first kohein, Aharon, could only have been annointed. As he would no longer father children, his sons were also annointed, so that the kehunah lineage would continue. However, no further annointing was necessary, since their ensuing issue would enter the kehunah from birth. Thus, Aharon's grandson, Pinchas, was not included in the kehunah. (G.A.)

11 101b.

12 Pinchas' attack against Zimri was purely for the love of G-d. (M.)

13 11:29.

14 Zechariah, 8:2.

15 Why not identify Zimri at the act, above v.6? (S.C.)

16 His prominent position. The more distinguished the personality, the more reprehensible his sinful behaviour in public. (M., G.A.)

17 Tanchuma, 2.

18 Why mention "the one who was killed"? To proclaim Pinchas' merit in killing him. (G.A.)

19 Midrash Aggadah.

20 Tanchuma, 2.

21 31:8.

22 Tanchuma, ibid.

23 Bereishis, 25:4.

24 Shemos, 20:8.

25 Devorim, 5:12.

26 Constantly. The opening " kametz" vocalization indicates ongoing action, requiring constant fulfillment of the mitzvah. The imperative form, however, with the opening "sh'va" vocalization--- {Hebrew Ref} ---mandates only a single act to fulfill the mitzvah. (G.A.)

27 Moshe would have extrapolated, 'if we are to attack the Midianites, who merely assisted the Moavites, then we should certainly attack the Moavites themselves.' Scripture, therefore, declares (Devorim, 2:9) "do not be antagonists of Moav." (Bava Kama, 38a.)

28 A Moavite princess who converted to Judaism, and was the ancestress of Dovid haMelech. Moav had to be protected for the sake of the Davidic dynasty which would descend from her. (G.A.)

29 Ibid.

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Chapter 26 - Text Notes

30 This explains why the counting followed the plague. (S.C.)

31 Shemos, 30:12.

32 Tanchuma, 4.

33 "House" refers here to the tribe, not to the household or family. There was no counting of families within the tribes. (S.C.)

34 Bava Basra, 109b.

35 Not {Hebrew Ref} , 'to' them, meaning that they commanded them, but {Hebrew Ref} , 'with' them, meaning that they discussed, with them, the matter of implementing the mitzvah. (G.A.)

36 Our verse does not state that Moshe told them they were to be counted, but this is implied by "saying." (G.A.) Or, "saying" is attached to v. 4. Moshe spoke to them, saying that they were to be counted from the age of twenty and above. (M.)

37 "... from the age of twenty years and above." (Shemos, 30:14) Now, when Moshe gives them up, they are to be counted from age twenty, just as they were counted from that age when they were entrusted to him after the exodus. (G.A., based on Rashi to v.1)

38 But Scripture also states {Hebrew Ref} , "the Amalekite and the Canaanite descended" (14:46). There, the opening {Hebrew Ref} is the {Hebrew Ref} , "the known {Hebrew Ref} ," added to signify that the subject is well-known. Amalek and Canaan, known elsewhere in Scripture, descended. In our chapter, however, the tribal families are mentioned for the first time. Thus, the opening {Hebrew Ref} could only have been added here to represent the Name of G-d. (D.D.)

39 Tehillim, 122:4.

40 This particular Name, {Hebrew Ref} , represents the presence of the Shechinah in the marriage covenant. {Hebrew Ref} is from {Hebrew Ref} , "man," and {Hebrew Ref} is from {Hebrew Ref} , "woman," symbolizing their partnership with the Shechinah. By invoking the Name {Hebrew Ref} , Scripture indicates that the marriages in Egypt were not defiled by the Egyptians, and enjoyed the Presence of the Shechinah. (G.A.)

41 This testimony appears here, rather than at the previous countings, because this follows the death of those who had acted immorally with the Moavite and Midianite women. Scripture testifies that the others were virtuous. (D.D.)

42 V. 44.

43 Midrash Aggadah.

44 The object of the causative verb, {Hebrew Ref} , "incited." (M.)

45 "Israel" generally refers to the distinguished members of the community, "the people" refers to the common people. Rashi describes the opponents of Moshe, who were envious because they had been denied positions of leadership, as "Israel." Those who rebelled against G-d, however, were the common "people." (G.A.)

46 {Hebrew Ref} here cannot mean "miracle." They were not the miracle, the miracle was done to them. (G.A.)

47 {Hebrew Ref} may mean a mast or pole standing aloft for all to view, as a symbol and a reminder. See Yeshaya, 30:17, 18:3. (M.)

48 But not in deed. Therefore, they remained suspended in gehinom, neither dead nor alive, from "the sons of Korach did not die"---nor did they live. (G.A.)

49 Sanhedrin, 110a. However, Midrash indicates that they later left gehinom, settled in Eretz Yisroel, and became prophets. (D.D.)

50 Recorded in Bereishis, 46:10, as one of the sons of Shimon who went down to Egypt. Generally, the sons of the twelve tribal fathers mentioned there, are the family heads listed here (See Rashi to v. 24). Yet Zerach appears only here, and Tzochar and Ohad, mentioned in Bereishis as sons of Shimon, are omitted here. To resolve the discrepancy, Rashi explains that the name "Zerach" is the same as "Tzohar," "illumination," following the rule that the letters " {Hebrew Ref} " and " {Hebrew Ref} " may be interchanged. Since "Zerach" also means "ilumination," it may be asserted that Tzochar and Zerach were one and the same person. In the case of Ohad, we presume that the family became extinct during the centuries between the descent to Egypt and the tally in the wilderness. (M.)

51 Are omitted here.

52 Bereishis, 46:21.

53 Vs. 38--41.

54 Listed in Bereishis, 46:16, yet omitted here, vs. 15--18.

55 Became extinct. Rashi to v. 16 declares that the Ozni family was the family of Etzbon. They were called by Ozni's name because only a few of Etzbon's descendants remained. Since most had died, Rashi considers Etzbon's family to have become extinct. (G.A.)

56 Yoma, 1:2.

57 21:1, See Rashi there.

58 Including Mount Hor. Rashi to 21:4 counts seven, excluding Mount Hor. (S.C.)

59 Devorim, 10:6.

60 Bamidbar 20:22--29.

61 Originally, Moserah, Bnei Ya'akan, Chor Hagidgad, Yotvah, Avronah, Etzyon Gever, Kadesh, Mount Hor. (Bamidbar 33:31--37) Then Aharon died, the Canaanites threatened, and they retraced their steps, Mount Hor, Kadesh, Etzyon Gever, etc. Devorim 10:6 records the last leg of the retreat, B'nei Ya'akan to Moserah, and the death of Aharon, who was eulogized and mourned after the battle at Moserah as if he had just died there. (See Rashi to 21:4)

62 This accounts for the seven missing families mentioned above.

63 Shim'i was listed previously among the Levites as a descendant of Gershon, Uziel as a descendant of Kehos (3:18, 19). Both are missing here (v. 58).

64 Yitzhar was listed among the Levites as a descendant of Kehos (3:19). His name is missing here, but of his three children, Korach, Nefeg, and Zichri (Shemos, 6:21), Korach's name appears (v. 58). Evidently, only Korach's family survived. Since most of Yitzhar's descendants perished, his family is considered to have become extinct. (M.)

65 The seven families, but not the four Levite families. They did not participate in the sinning. (S.C.)

66 25:9.

67 Here they numbered 22,200. (v. 14)

68 59,300. (1:23)

69 Etzbon was listed among those who went down to Egypt. (Bereishis, 46:16.) Since most of his descendants had died, the family is called here by the name of Ozni, head of the survivors. Still, Rashi wonders why Scripture does not relate the family to the ancestor who went down to Egypt, as with all the others listed here. (G.A.)

70 Bereishis, 46:13. Because they settled into the study of Torah, the family was called {Hebrew Ref}  , lit. "settled." (S.C., from Rashi to Divrei Hayamim 1, 7:1) Or, Yov complained that his name resembled that of one of the pagan G-ds of the time. Yissachar responded by giving him the letter {Hebrew Ref} from his own name, transforming "Yov"into "Yashuv." This is why one {Hebrew Ref} in {Hebrew Ref} is silent, and the name is vocalized as "Yisachar" rather than "Yisaschar." (Imrei Shefer)

71 As were Efrayim and Menashe themselves, who were elevated to the status of Sh'vatim by the patriarch Yaakov. (Bereishis, 48:5)

72 This enabled them to qualify as family heads as if they had gone down to Egypt themselves. (M.) Still, they were not counted among the seventy souls who descended to Egypt (Bereishis, 46:8--27), since the actual birth took place some time later. However, Yocheved, who was born as they entered the gates of Egypt, was counted (Rashi to Bereishis, 46:15). (N.Y. See Ramban)

73 Indicating that even the grandchildren of the twelve original tribal ancestors may be counted as family heads, provided they were among those descending to Egypt. (M.)

74 I accept it. If, however, it is R' Moshe's own interpretation, then I submit my own. (S.C.)

75 Because Bela had many descendants besides Ard, Na'aman, and their children. But if Bela's main issue had been from the two alone, only they would have been named as family heads. (M.)

76 Still, how is this consistent with the rule limiting the family heads to those who descended to Egypt, in this case Bela? Bela's enormous progeny was the size of three families. All three mentioned here are actually his, one entitled by his name, another his through Ard, and a third his through Na'aman. (G.A.)

77 V. 29.

78 Although Binyamin is listed later (v. 38), Rashi raises the question of the five missing families now, in the context of the preceding discussion because one might otherwise explain that they were too small to be counted separately. But according to Rashi's preceding exposition, the larger families were counted as two---hence the smaller ones should, at the least, have been counted as one. As the five were not counted, they must have been totally decimated, indicating that Rachel's prophecy was fulfilled. (G.A.)

79 Bereishis, 35:18. The extinction of half his progeny was a cause for sorrow.

80 Shoftim, 20. A concubine was abused immorally at the Binyaminite town of Givah, and died. The ensuing outrage against Binyamin resulted in a civil war in which the tribe was practically wiped out.

81 Midrash Aggadah.

82 "... of all the nations." (Devorim, 7:7.)

83 {Hebrew Ref} , lit. "the least," is read in two parts, {Hebrew Ref} , meaning "five less."

84 Bereishis, 46:21.

85 Binyamin and Yoseif were maternal brothers.

86 Lit., "my exalted brother."

87 Bereishis, ibid.

88 Ibid., v. 23.

89 Some two and one half centuries after her descent to Egypt. (Bereishis, 46:17)

90 "According to the number of names" indicates that the 601,730 counted in verse 53 were to inherit the land. The addition of "among these" excludes those who were not yet twenty, even if they reached that age in time for the apportioning. (M.)

91 Of Eretz Yisroel.

92 Below twenty at the time of the census in the wilderness.

93 Rashi follows the plain interpretation. However, Bava Basra (117b), considering greater land for greater populace self evident, and, therefore, redundant, finds an additional meaning. The "greater tribe" does not refer to the tribal size at present, but at the time of the exodus from Egypt. Eretz Yisroel was apportioned retroactively to those who took part in the exodus, and from them to those who actually entered at the time of the conquest. If, for example, ten brothers left Egypt, but descendants of only five remained at the conquest, they received ten portions. "To the large tribe---at the exodus---increase their inheritance." Conversely, if five brothers left Egypt, and ten descendants remained, they received only five portions. "To the small tribe---at the exodus---diminish their inheritance." (G.A.)

94 122a.

95 The oracle worn in the breastplate of the Kohein Gadol (Shemos, 28:30), which conveyed Divinely formulated information. (Rashbam to Bava Basra, there, from 27:21)

96 Of the tribe.

97 V. 56.

98 Tanchuma, 6.

99 A bad piece of land sufficient to sow a Kor was considered equal to a good piece of land sufficient to sow a Seah which is a thirtieth part of a Kor.

100 Sifri, 7.

101 Our verse indicates that the fathers inherited, but "the land shall be apportioned to these" (v.53) apportions the inheritance to those entering the land. To accommodate both passages, the land was first given to those entering it, then to their fathers who left Egypt. (M., from Bava Basra, 117a)

102 With their father, who eventually inherited four portions from his grandchildren. (M. See fn. 15)

103 V. 53.

104 Who had left Egypt. His two sons then inherited him equally, each receiving two portions. Then the single son inherited his father's two portions, and the three sons their father's two portions. Thus, the return of the inheritance to the grandfather gave the single son an additional portion over his original share, and caused the loss of a portion for the three sons.

105 Perhaps to the original tribal forefathers, i.e., the sons of the patriarch Yaakov? But G-d promised the Israelites that He would deliver them from Egypt and ". .. give it (the land) to you as an inheritance ..." (Shemos, 6:8), indicating that those who went out of Egypt would inherit the land. (M., from Bava Basra, 117b) Although they perished in the wilderness, the promise was fulfilled when they inherited the land from their descendants. Indeed, in a prophetic allusion to their demise in the wilderness, they were promised the land as {Hebrew Ref} , lit. "to be given by you to your descendants as an inheritance"(Shemos, ibid), rather than {Hebrew Ref} an inheritance for you." (S.C.)

106 Bava Basra. 117a.

107 Since {Hebrew Ref} is a limiting term.

108 But not by the lottery. (Shoftim, 1:20)

109 Yehoshua, 19:3.

110 Sifri, 6.

111 From 'by word' of the lottery. (G.A.)

112 V. 54.

113 Sifri, 5.

114 See Rashi to v. 13.

115 Our verse omits this, leaving it to the reader's understanding. The addition of "in Egypt" infers that only the birth was there. (M.)

116 Bereishis, 46:27.

117 Ibid, vs. 8--27. See Rashi there to v.26.

118 Bamidbar Rabbah, 13:20.

119 Rashi above (1:49) asserts that the Levites were counted separately because they were the King's (G-d's) legion, or because they were not sentenced to die in the wilderness, yet Scripture here explains that they were not included in the inheritance. Both reasons are necessary. If they had been included in the inheritance, they would, in any case, have been counted with the others. Scripture, therefore, explains that they did not inherit. Still, why not count them with the rest of the nation? Rashi, therefore, notes that they were a separate legion, or they were not sentenced to die with the others. (G.A.)

120 V. 54.

121 From 'no man'. (M.)

122 14:4.

123 27:4.

124 Sifri, 16.

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Chapter 27 - Text Notes

125 Yoseif asked the Israelites to carry his bones up from Egypt to the promised land. (Shemos, 13:19)

126 V. 4.

127 As in our passage, where the daughters of Tzelofchad and their forefathers are related to their virtuous ancestor Yoseif. This teaches that they, too, were virtuous.

128 Melachim 2, 25:25. Scripture there depicts Yishmael as a murderer, indicating that his forefathers mentioned there were also villains.

129 Sifri, 9--10.

130 36:11.

131 Sifri, 11.

132 Sifri, 12.

133 As if it said, 'they stood before Elozor, etc., and before Moshe. (M.)

134 Sifri, ibid.

135 11:1. From 'he was not within the assembly'---of the complainers. (M., from Sifri)

136 The complainers and Korach's followers were denied their portion in Eretz Yisroel. (Ramban, G.A.)

137 Who was executed for desecrating the Sabbath. (15:32) This is derived by comparing the daughters' remark that he died "in the wilderness" with Scripture's statement there that the incident occurred "in the wilderness." (M., from Shabos, 96b)

138 And were killed by the Amalekites and Canaanites (14:44, 45). {Hebrew Ref} "they ascended defiantly," and {Hebrew Ref} have the same numerical value, 212. (S.C.)

139 Shabbos, 96b.

140 As with a widow whose husband died without issue. (Devorim, 25:5)

141 Bava Basra, 119b "why should ... etc." implies the force of argument. (G.A.)

142 "As he has no son" does not fortify the claim "why should our father be omitted"? On the contrary, the lack of a son tends to support the omission. Rather, "as he had no son" explains why they entered their claim at all. (S.C.)

143 Sifri, 16.

144 Later (36:5), Moshe responded immediately to other claims concerning the property of Tzelofchad, but here he needed to ask G-d. (G.A.)

145 In the case of Zimri (See Rashi to 25:6), the Halachah was concealed from Moshe so that Pinchas would be rewarded. (G.A.)

146 Devorim, 1:17.

147 Sanhedrin, 8a.

148 Why not simply instruct Moshe to give them the land? Why mention that they speak correctly? To teach that the chapter is so inscribed. (G.A.)

149 Rashi here follows the Talmudic opinion (Sanhedrin, 117a) that the land was apportioned to those who went out of Egypt, from the age of twenty and above. Since Tzelofchad was among them, he received a portion. In addition, his father Cheifer, who also came out of Egypt, was awarded a portion, which Tzelofchad and his brothers inherited. Thus, Tzelofchad's daughters received two portions---one given to their father in his own right, and one which he inherited from Cheifer. (Cf. Rashi to 26:55, See M. and G.A.)

150 Sifri, 19.

151 This is the standard Rashi text. Another text reads, "the word {Hebrew Ref} denotes anger." When a man dies without leaving a son, this indicates that G-d is angry with him. (M.)

152 Bava Basra, 116a.

153 Sifri, 21.

154 "The inheritance...shall not be transferred from tribe to tribe." (36:7)

155 Bava Basra, 120a. Since they were the original settlers of the land, they were required to marry within the tribe, so that each tribe would receive a share. Once this was accomplished, the requirement was dropped. (G.A.)

156 Because women, in later generations, were permitted to marry outside the tribe, a daughter's inheritance is described as a "transfer," although there were, as yet, no transfers during that generation.

157 V. 8.

158 Sifri, 22, from 1:2. (M.)

159 Moshe died on the mountain (V. 13, 32:50), at the close of Devorim. Why does the command for him to ascend appear here? (M.)

160 V. 7.

161 Tanchuma, 9.

162 Sifri, 23.

163 Sifri, 23, from Scripture's specific comparison of his death with Aharon's. (D.T.)

164 Tanchuma, 9. You must die for not sanctifying Me, just as he died. (S.C.)

165 Devorim, 32:51. Although their sin is mentioned here (v. 14), perhaps the death sentence was for other sins as well, and was merely finalized by the non-sanctification. Rashi, therefore, invokes Devorim, where it is stated clearly there that they were punished for this sin alone. Indeed, Scripture does not mention the sin disparagingly, but to indicate their virtue, as they were not guilty of others. (G.A.)

166 Sifri, ibid. Before his death, Moshe declared that he had lived fully to the end of his allotted lifetime (Rashi to Devorim, 31:2). Were it not for his sin, he would have been granted extra years. (L.H.)

167 Adultery. (S.C., from Rashi to Yoma, 86b.)

168 A relatively minor transgression. She requested that her sin be announced publicly, so that no one might suspect her of adultery. (Yoma, 86b)

169 Ibid; Sifri, ibid.

170 Waters. (D.D., L.H.) The waters of the miraculous well which accompanied the Israelites were involved in the dispute at all three places. (L.H.)

171 Shemos, 15:24.

172 This is a printer's error. The proper reading is, "at Refidim," from Shemos, 17:1--7. (D.D., L.H.)

173 Here.

174 Rather than persisting in requesting that he enter the land himself, Moshe asked G-d to give the people a proper successor. (S.C.)

175 Sifri, ibid.

176 Sifri, ibid., from "to say," i.e., 'say to me what your intentions are.' (M.)

177 Moshe was so profoundly perturbed at the thought that the people would be leaderless, that he requested immediate reassurance. (G.A.)

178 Shemos, 33:12.

179 Where he studied Torah diligently (S.C.), and personally attended to the seating arrangements at the study area. (M., from Midrash)

180 Mishlei, 27:18.

181 Tanchuma, 10.

182 Why not G-d of heaven, or of earth? (S.C.)

183 Tanchuma, 10.

184 21:34.

185 Yehoshua, 5:13.

186 Shmuel 1, 18:16.

187 Sifri, 23.

188 Ibid.

189 Yalkut.

190 Not physically. (M.) Cf 8:6.

191 And found capable of adapting to everyone, as you requested in v. 16. (M.)

192 Sifri, 23. The word "yourself" is often added in Scripture. (Bereishis, 12:1, above, 13:2, Yehoshua, 17:15, etc.), when the subject is personally interested. Here, however, where Moshe's personal interest was with his children, not with Yehoshua; "yourself" refers to his scrutiny. (G.A.)

193 V. 16.

194 Rabbinic ordination is defined as the granting of authority to publicly preach and deliver Halachic decisions. (G.A.)

195 Rashi fills in the substance of the command, which is not explicit in the text. (M.)

196 Shemos, 34:29.

197 Sifri, 23.

198 They will hear of the bestowing of radiance, and thus treat him reverently. (M.)

199 Why tell Moshe that Yehoshua was to stand before Elozor? To answer Moshe's request. (G.A.)

200 That your children inherit your position of leadership. (v. 16).

201 Tanchuma, 11.

202 Yoma, 73b. Not the community at large, already included in "Bnei Yisroel." (M.)

203 "Moshe did as G-d commanded" teaches that Moshe told Yehoshua how fortunate he was to lead the children of the Almighty, as he had been commanded (v. 18). The additional "he took Yehoshua" implies that Moshe volunteered further information---the reward in the World to Come. (M.)

204 Sifri, 23.

205 Yalkut, 960.

206 Sifri, ibid.

207 V. 20.

208 From the additional "as G-d had spoken." (M.)

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Chapter 28 - Text Notes

209 27:16.

210 From the juxtaposition of this chapter with the preceding one. (M.)

211 He replied, "Before you command Me concerning My children, command My children concerning Me." (Sifri, 24)

212 Sifri, 25. The blood is sprinkled, but not burned, on the altar. (M.)

213 Of the sacrifice to be burnt on the fire, but not to the blood. Consequently, {Hebrew Ref} , lit. "My offering, My bread," is understood as {Hebrew Ref} , "My offering and My bread." (M.)

214 Vayikra, 3:16.

215 Sifri, ibid.

216 Sifri, ibid.

217 The Prophet Shmuel and King David. (Ta'anis, 27a.)

218 Taanis, 26a. Originally, random Israelites attended the daily Temple communal sacrificial services, in fulfillment of this command. Later, Shmuel and David instituted special "ma'amados " units, to attend on a rotating basis. As they represented the people, it was as if everyone were in attendance. (G.A.)

219 The "prescribed time" refers to the proper time for the two daily offerings, the first in the morning, and the second during the afternoon. (G.A.)

220 Requiring them to instruct the Israelites to bring the constant sacrifices (Sifri, 27), derived from the repetition of "say to them" in our passage. (M.)

221 One in the morning, and one in the afternoon. (S.C.)

222 According to the plain interpretation, our passage is unnecessary, as v. 4 states it clearly. (S.C.)

223 {Hebrew Ref} , lit. "day," is interpreted as "sun." (M.)

224 Away from the eastern Temple courtyard wall, which obstructed the rays of the sun rising in the east. (G.A.)

225 Away from the western wall, which obscured the rays of the setting western sun. (G.A.)

226 Set in the courtyard floor, to which the animals were shackled during the slaughter. (M.)

227 Yoma, 62b.

228 "...upon the altar, two yearling lambs each day, continually." (Shemos, 29:38)

229 Of the kohanim. (Shemos, ch. 29) Ramban disagrees, noting that Scripture states there (v. 42) "this shall be a continual burnt offering for your generations." D.D. justifies Rashi. The generational command there is stated in the singular, "... a continual burnt-offering," and may refer only to the afternoon-offering, which appears in the preceding passage (41). Our commandment includes both the morning and afternoon sacrifices for all the generations.

230 Brought in conjunction with the constant sacrifice. Although not specified explicitly as "its minchah" (i.e., of the constant sacrifice), the "minchah" here clearly refers to that offering, rather than to other kinds of minchah-offerings brought independently (Vayikra, 2). (G.A.)

231 {Hebrew Ref} , "which was done," is understood as {Hebrew Ref} , "like that which was done." (S.C.)

232 At the Mishkon (Shemos, 29:38), while the people were encamped at the foot of Mount Sinai. (S.C.)

233 Shemos, 24:5.

234 The sacrificial blood.

235 Shemos, 24:6.

236 To receive the blood.

237 Toras Kohanim, Tzav, 163.

238 But not other liquids, from 15:5. (M.)

239 Not poured 'with' the sacred, meaning that the wine must be sacred---since the wine was offered at the Sanctuary, this is self evident. Rather, poured 'on' the sacred altar. (G.A.)

240 As it does not intoxicate. Still, in the event that such wine was poured over the altar, the libation-offering is not disqualified, although the mitzvah specified in our verse was not fulfilled. (Bava Basra, 97a. See M.)

241 Sifri, 38.

242 Sifri, 40.

243 Sifri, ibid. "In addition" implies that no other offering may be brought between the morning constant-offering and the musaf---thus it follows that the musaf must be brought between the morning and afternoon constant-offerings. (M.)

244 15:9. "Three tenths" in our passage is not mandated specifically for the new moon sacrifice discussed here, but applies equally for all bull libations. (G.A.)

245 Sifri, 43.

246 What is the purpose of the New Moon sin-offering? (S.C.)

247 When someone ritually unclean entered the Sanctuary or performed the sacrificial services. (S.C.)

248 9a.

249 Of the prohibition against entering the Sanctuary or performing the services when ritually unclean.

250 Either before or after he committed the transgression.

251 Shevuos, ibid, from {Hebrew Ref} , "a sin-offering 'for' G-d."

252 The sun and the moon were equally brilliant when they were created, but when the moon complained that two monarchs cannot share the same crown, G-d diminished it. (Rashi to Bereishis, 1:16)

253 Not literally atonement, as G-d is perfect, and does not sin, but like atonement. {Hebrew Ref} , "atonement," is from {Hebrew Ref} , "to wipe away" (Bereishis, 32:21). The sin-offering wipes away iniquity. Here, too, the special sacrifice offered in honor of the new moon "wipes away" the indignity it suffered when it was diminished. (G.A.)

254 Not just the goat, but also the oxen, ram, and sheep (v. 11) are in addition to the constant-offering. (G.A.)

255 But to the olah -offerings in v.11.

256 But not only work of consequence. Non-loss preventive work is also forbidden.

257 The semi-festive Chol Hamoed days between the first and last days of Pesach, and the first day of Succos and Sh'mini Atzeres.

258 Toras Kohanim, Emor, 187. According to this interpretation, our passage distinguishes between the festival itself, when all work is prohibited, and Chol Hamoed, when loss prevention is permitted. The implication is that non-loss preventive work during Chol Hamoed is Scripturally prohibited. Toras Kohanim evidently disagrees with Chagigah (18a), which mantains that the Chol Hamoed restrictions are Rabbinically mandated. See Ramban to Vayikra, 23:7. (M.)

259 To feed to the angels who appeared as travelers. (Bereishis, 18:7)

260 Which was offered in place of Yitzchok at the Akeidah. (Bereishis, 22:13)

261 He separated the white from the speckled. (Bereishis, 30:40)

262 Which decreased from thirteen on the first day of Succos to seven on the last. (29:13--32) (Sifri, 48)

263 Vayikra, 23:16, 17.

264 The omer-offering, brought on the second day of Pesach (Vayikra, 23:10--13), permitted the people to eat grain from the new crop (ibid., v. 14). However, minchah -offerings from the new crop were not allowed until the two loaves, baked from newly harvested grain, were brought on Shavuos. (M.)

265 Menachos, 84b.

266 From the mention of the unblemished requirement in our passage, together with the libation. (G.A.)

267 Menachos, 87a.

268 This constitutes a disqualifying blemish. (G.A., from Rashi to Menachos, there)

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Chapter 29 - Text Notes

269 Vayikra, 16:9. Its blood was sprinkled in the Holy of Holies.

270 This cannot simply be the command to bring the constant burnt-offering, as that mitzvah was stated previously (28:3). Obviously, "aside from" refers to the constant-offering as well as the atonement sin-offering. (G.A.)

271 V. 8. But not to the sin-offering goat mentioned in our passage, as that had no libation. And the plural "libations" cannot relate to the single constant burnt-offering mentioned afterward in our passage. This leaves only the musaf-offerings in v. 8. (M.)

272 Rashi above interpreted "and the constant burnt-offering" as 'aside from the constant burnt-offering, you shall offer these (musaf) burnt-offerings. The phrase 'you shall offer' applies to "and their libations'' as well. (M.)

273 V. 16, et al.

274 V. 19, et al.

275 V. 31.

276 Rather, the interpretation is, 'aside from the constant burnt offering and its minchah and libations which you bring, you shall bring these sacrifices.' (G.A.)

277 The first day---thirteen (v. 13), the second day---twelve (v. 17), the third day---eleven (v. 20), etc.

278 Although the general rule is {Hebrew Ref} , the sacred service progressively increases, here the bulls were diminishing to signify destruction. (S.C.)

279 Midrash Aggadah.

280 Succah, 55b.

281 Yirmeyahu, 50:17.

282 From the daily fourteen.

283 Devorim, 28:15--68. See Rashi to Devorim, 29:12.

284 Midrash Tadshei, 11.

285 From {Hebrew Ref} .

286 Instead of {Hebrew Ref} .

287 Rather than {Hebrew Ref} .

288 Why is the allusion stated at the second, sixth, and seventh days? The second day is numerically represented as {Hebrew Ref} , the sixth as {Hebrew Ref} , and the seventh as {Hebrew Ref} . Taken together, they spell {Hebrew Ref} , "contempt." This alludes to the passage, "Great waters cannot extinguish [Israel's] love [of G-d], nor rivers wash it away. If a man were to offer all the wealth or his home to counter this love, they would certainly be contemptuous of him." (Shir Hashirim, 8:7) The heathen nations, represented by the seventy bulls, are like great waters seeking to extinguish Israel's love of G-d. Scripture replies contemptuously that all their wealth cannot counter this love, which Israel expresses by offering the water libation. (G.A.)

289 Sifri, 54. Throughout the year, wine was poured on the altar. During the Succos festival, a special water libation was added. See Succah, 48a.

290 Chagigah, 18a. Why is this necessary, when our passage concludes with a clear prohibition against working? In order to distinguish the eighth day as an independent {Hebrew Ref} entity, separate from the seven days of Succos which precede it. (D.D., based on Succah, 47a.) Or, the first phrase is a positive commandment, the second changes to a negative command. (G.A.)

291 In Jerusalem. (M.)

292 Sifri, 55.

293 The first interpretation has halachic ramifications, but the second is purely Aggadic. (M.)

294 Succah, 55b.

295 On the last day, he said to his closest intimate, make a small repast for me, so that I may enjoy your company.

296 55b.

297 17.

298 The progressive diminishing of the festival bulls. (S.C., cf. v.18)

299 This is not a rationale to be inhospitable. The term {Hebrew Ref} usually refers to a person who constantly seeks hospitality. The host was permitted to give him a hint not to outstay his welcome. However he should not do so immediately after the first day but rather he should do so gradually.

300 Devorim, 23:22.

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Chapter 30 - Text Notes

301 V. 2.

302 Sifri, 57. The Torah often merely records the words of G-d to Moshe, but omits the information that he repeated the message to the people, relying on the reader's understanding of the obvious. Here, however, where the word to Moshe is followed by his discourse to the people concerning another subject, the implication would be that he neglected to repeat the words to them. (G.A.)

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