Bamidbar
Book 4: Numbers


PINCHAS - RASHI COMMENTARY


Chapter 25 - Rashi

Verse 11: Pinchas the son of Elozor, the son of Aharon the kohein.

Because the tribes disparaged him,1 [saying] 'Have you seen that son of "Puti,"2 whose mother's father fattened calves for idol worship, and who murdered the chieftain of a tribe of Israel?' Therefore, Scripture traces his lineage3 to Aharon.4

By his vengeance for Me.5

By avenging My vengeance--- by his rage where I should have been enraged.6 {Hebrew Ref} always denotes someone enflamed to avenge something. Enportment, "flaming anger," in Old French.

Verse 12: My covenant [of] peace.

To be a covenant of peace for him7 like a man who harbors gratitude and favor towards someone who benefitted him. Here, too, the Holy One, Blessed is He, expressed to him His peace.8

Verse 13: It shall be.

To him---this covenant of Mine.9

A covenant of eternal kehunah.

Although the kehunah had already been given to Aharon's descendants, it was given solely to Aharon and his sons who were annointed with him, and to their generations who would be borne after their annointment. Pinchas, however, who was born before, and was not annointed,10 was not included in the kehunah until here. Similarly, we learned in Zevachim,11 'Pinchas was not rendered a kohein until he killed Zimri.'

For his G-d.

For the sake of his G-d,12 like {Hebrew Ref} , "are you zealous 'for' me?"13 and {Hebrew Ref} , "for the sake of Tzion."14

Verse 14: The name of the Israelite man, etc.

Where he mentions the relationship of the saint for praise he mentions15 the relationship of the wicked16 for shame.17

Leader of a paternal house of Shimon.

Of one of the five paternal houses of the tribe of Shimon. Another interpretation:18 To proclaim the merit of Pinchas. Although this one was a leader, he did not refrain from avenging the desecration of the Name [of G-d]. This is why Scripture informs you of the identity of the one who was killed.19

Verse 15: The name of the slain woman, etc.

To inform you of the hatred of the Midianites, who abandoned a princess to promiscuous behavior in order to entice the Israelites into sinning.20

The national leader.

One of the five kings of Midian, "Evi, Rekem, Tzur, etc."21 He was the most prominent of all of them, as it is said, "the national leader," but because he debased himself by abandoning his daughter, he is counted third.22

Of a paternal house.

There were five paternal houses in Midian, Eiphah, Eipher, Chanoch, Avidah, and Eldoah.23 This one was the king of one them.

Verse 17: Antagonize.

Like {Hebrew Ref} , "remember,"24 {Hebrew Ref} ,"keep,"25 meaning ongoing action. It is incumbent upon you to act with hostility toward them.26

Verse 18: For they antagonized you, etc., in the matter of Pe'or.

Since they abandoned their daughters to promiscuity in order to cause you to stray after Pe'or. However, He did not order the destruction of Moav,27 Because of Rus [Ruth],28 who was destined to emanate from them, as we state in Bava Kama.29


Chapter 26 - Rashi

Verse 1: It was after the plague, etc.

This is compared to a shepherd whose flock was infiltrated by wolves, who killed some of them. He counted them, to ascertain the number of those remaining.30 Another interpretation: When they left Egypt and were entrusted to Moshe, they were given to him with a reckoning;31 now that he neared death, and the return of his sheep, he returned them with a reckoning.32

Verse 2: According to their paternal house.

Their relationship follows the paternal tribe,33 rather than the maternal.34

Verse 3: Moshe and Elozor the kohein spoke with them.35

They spoke with them concerning this--- that the Omnipresent had commanded to count them.

Saying.

They said to them, "You must be counted."36

Verse 4: [Count those] twenty years of age and above, as [Ad-noy] commanded, etc.

That they be counted from the age of twenty and above, as it is said, "everyone passing by to be counted, etc."37

Verse 5: The Chanochite family.

Because the gentiles disparaged them, saying, 'what, they trace their lineage to their tribes? They think that the Egyptians had no control over their mothers? If they ruled over their bodies, then certainly over their wives!' Therefore, the Holy One, Blessed is He, attached His Name to them, the {Hebrew Ref} on one side, and the {Hebrew Ref} on the other,38 to say, 'I bear witness, concerning them, that they are the sons of their fathers.' This is stated clearly by Dovid, "the tribes of G-d as a testimony to Israel."39 This Name40 testifies for them concerning their tribes.41 Therefore, Scripture states, with all of them, {Hebrew Ref} , "the Chanochite," {Hebrew Ref} , "the Paluite." But with {Hebrew Ref} ,42 it was unnecessary to say {Hebrew Ref} , "the Yimnite family," since the Name is fixed in it, the {Hebrew Ref} at the beginning and the {Hebrew Ref} at the end.43

Verse 9: Who incited

Israel44 against Moshe.

When they incited.

The people45 against G-d.

Incited.

They misled the Israelites into quarreling with Moshe. This is the causative form.

Verse 10: They became a symbol.

A symbol46 47 and a reminder, so that no outsider would ever again come forward to dispute the kehunah.

Verse 11: But the sons of Korach did not die.

They were involved in the conspiracy at first, but during the dispute, they repented in their hearts.48 Therefore, an elevated area was secured for them in gehinom, where they remained.49

Verse 13: From Zerach.

This was Tzochar,50 meaning the same as "Tzohar," illumination. However, the family of Ohad became extinct. Also, five [families] of the tribe of Binyamin,51 as he had descended to Egypt with ten sons,52 yet here53 only five are counted. Also, Etzbon,54 of Gad55--- so there are seven families. I found, in the Talmud Yerushalmi,56 that when Aharon died the clouds of glory departed, and the Canaanites came to wage war against Israel.57 They (Bnei Yisroel) resolved to return to Egypt, and went back eight journeys,58 from Mount Hor to Moserah, as it is said, "Bnei Yisroel journeyed from Be'eros Bnei Yaakon to Moserah, where Aharon died."59 Now did he not die at Mount Hor?60 And from Moserah to Mount Hor there are eight journeys going back.61 But, they returned, and the Levites pursued them to bring them back, killing seven of their families.62 And four Levite families fell; The families of Shim'i and Uzieli.63 Of the sons of Yitzhar, none are counted here, except for the Korachite family.64 I do not know the identity of the fourth. R' Tanchuma expounded, that they65 died in the plague at the affair of Bil'am---66 however, according to the loss suffered by the tribe of Shimon in this counting,67 as compared with the first counting at the Sinai desert,68 it appears that all twenty four thousand fell from the tribe of Shimon.

Verse 16: From Ozni.

I say that this was the family of Etzbon, but I do not know why his family was not called by his name.69

Verse 24: From Yashuv.

This is Yov, mentioned among those who went down to Egypt,70 as all of the families were called by the names of those who went down to Egypt. As for those who were born afterward, none of the families were called by their names, except for the families of Efrayim and Menashe, all of whom were born in Egypt,71 and Ard and Na'aman, the sons of Bela, the son of Binyamin. I found, in the commentary of R' Moshe Hadarshan, that their mother went down to Egypt when she was pregnant with them,72 and they were, therefore, divided into separate families, like Chetzron and Chamul, who were Yehudah's grandsons,73 and Chever and Malkiel, who were Asher's grandsons. If this is from the Aggadah, fine,74 but if not, then I say that Bela had a great many grandchildren, and from those two, Ard and Na'aman, respectively, large families emanated. The descendants of the other children were called by Bela's name,75 while the descendants of those two were called by their names.76 I say the same about the sons of Machir,77 who were divided into two families, one called by his name, and one called by the name of his son, Gil'ad. Five families are missing from the sons of Binyamin.78 Here, his mother's prophecy was partially fulfilled--- she called him {Hebrew Ref} , "son of my sorrow."79 With the concubine of Givah,80 it was completely fulfilled.81 I found this in the commentary of R' Moshe Hadarshan.

Verse 36: These are the sons of Shuselach, etc.

The descendants of the other sons of Shuselach were called by the name Shuselach, but from Eiran a large family emanated, so it was called by his name. Thus, the sons of Shuselach were considered two families. Go and calculate, and you will discover, in this chapter, fifty seven families, and eight from the sons of Levi--- hence, sixty five. This is [the meaning of] what is said, {Hebrew Ref} , "for you are the least, etc.82 " {Hebrew Ref} , "five less."83 You are five less than all the gentile families, as they are seventy. This, too, I understood from the commentary of R' Moshe Hadarshan, but I had to subtract and add to his words.

Verse 38: From Achiram.

This is Eichi, who went down to Egypt.84 Because he was named to commemorate Yoseif, who was his brother85 and was exalted over him, he was called Achiram.86

Verse 39: From Shfufam.

This is Mupim,87 to commemorate Yosef's being humbled among the nations

Verse 42: From Shucham.

This is Chushim.88

Verse 46: The name of Asher's daughter was Serach.

Because she remained alive,89 he counted her here.

Verse 53: The land shall be apportioned among these.

But not among those below the age of twenty,90 even if they reach twenty before the apportioning of the land. Indeed, the conquest91 lasted seven years, and the apportioning seven, yet no one received a portion in the land except for these six hundred and one thousand. If one of them had six sons,92 they received nothing but their father's portion.

Verse 54: To the large [tribe], increase their inheritance.

To the tribe with the greater populace, they gave a larger portion.93 Although the portions were unequal, as everything was assigned according to the size of the tribe, they implemented the apportioning solely by lots, and the lottery was inspired by the Sacred Spirit, as stated explicitly in Bava Basra.94 Elozor the kohein was clothed in the Urim veTumim, 95 and said, with the Sacred Spirit, "If tribe so-and-so is drawn, then border so-and-so will be drawn with it." The [names of the] tribes were written on twelve notes, and the twelve boundaries on twelve notes. They were mixed into a container, and the leader96 placed his hand into it and removed two notes. There appeared, in his hand, the note with the name of his tribe, and the note with the boundary specified for it. The lot itself would cry out, exclaiming, "I am the lot drawn for the so-and-so boundary, belonging to tribe so-and-so," as it is said, "by word of the lottery."97 98 The land was not apportioned dimensionally, since some boundaries were superior to others, but by assessed value. A poor Kor area was equivalent to a superior Seah area,99 all according to the value [of the soil.]100

Verse 55: According to the names of their fathers' tribes.

This refers to those who left Egypt. Scripture deviates, with this inheritance, from all the others in the Torah. With every inheritance, the living inherit the dead, but here, the dead inherit the living.101 How is this? Two brothers102 among those who left Egypt had sons who entered the land, one had one son, the other, three. The single son received one portion, the three, three portions, as it is said, "the land shall be apportioned to these."103 Their inheritance reverted to their grandfather,104 and they then shared everything equally. This is [the meaning of] what is said, "according to the names of their fathers' tribes, they shall inherit"---after the sons received it, they reapportioned it according to the fathers who left Egypt.105 But if they had apportioned it originally among those numbered in the exodus from Egypt, the four would have received only two portions, whereas they now received four portions.106

Only by lot.

This excludes Yehoshua and Kalev.107 And similarly it says, "they presented Kalev with Chevron, as Moshe had said."108 And it says, "by the word of G-d they gave him the city which he requested."109 110

Of their fathers' tribes.

This excludes proselytes and [gentile] slaves.

Verse 56: By word of the lottery.

The lots spoke,111 as I explained above.112 This informs us that it was apportioned by the inspiration of the Sacred Spirit. This is why it is said, "By the word of G-d."113

Verse 58: These are the families of Levi.

There are missing, here, the families of Shim'i and Ozieili, and part of Yitzhari.114

Verse 59: Whom [her mother] bore to Levi in Egypt.

Her birth was in Egypt, but she was not conceived in Egypt.115 As they were entering the wall, she bore her, and she completed the total of seventy.116 For, in enumeration, you will only find sixty-nine.117 118

Verse 62: They were not counted among Bnei Yisroel.

To have been counted from the age of twenty. What's the reason?119

Since no inheritance was given to them.

Whereas those who were counted from the age of twenty were qualified to receive the inheritance, as it is said, "each person, according to his number, shall be given his inheritance."120

Verse 64: Among this [census] there was no man, etc.

However, against the women,121 the decree of the spies was not issued, since they cherished the land. The men said, "let us appoint a leader and we will return to Egypt"!122 while the women said, "give us possession"!123 This is why the chapter of the daughters of Tzelofchad is adjacent here.124


Chapter 27 - Rashi

Verse 1: Of the families of Menashe the son of Yoseif.

Why is this said? Has it not already said "the son of Menashe"? But it teaches you: Yoseif cherished the land, as it is said: "You must carry up my bones up, etc.,"125 and his daughters cherished the land, as it is said: "Give us possession"!126 And to teach you, that they were all righteous. For where someone's deeds, and the deeds of his forefathers, are not defined, and Scripture specifically relates one of them to a virtuous ancestor, then this is a righteous person, the son of a righteous person.127 If he is related disparagingly, as, for example, "Yishmael, the son of Nesanyah, the son of Elishama,"128 then it is known that everyone mentioned with him was villainous.129

Machlah, No'ah, etc.

Below it says,130 "Machlah and Sirtzah were..." This teaches that they were all equal--- the order was, therefore, changed.131

Verse 2: Before Moshe and before Elozor.

This teaches that they only stood before them in the fortieth year, after Aharon had died.132

Before Moshe.

And afterward before Elozor? Is it possible that Moshe did not know and that Elozor did know? But, rearrange the passage and expound upon it.133 This is R' Yoshiyah's interpretation. Aba Chanan said in the name of R' Elozor: "They were seated in the study hall, and they stood before all of them."134

Verse 3: But he was not, etc.

Since they were going to say that he died because of his sin, they needed to say, 'not the sin of the complainers,135 nor with Korach's assembly, who incited [the people] against the Holy One, Blessed is He136---was he. Rather, he died by his sin alone, without provoking others to sin with him.' R' Akiva said, "He was the wood gatherer,"137 R' Shimon said, "He was among those who ascended defiantly."138  139

Verse 4: Why should the name of our father be omitted.

We are substitutes for a son. And if females are not considered issue, then let our mother perform levirate marriage140 with her brother-in-law.141

Because he did not have a son.

But if he had a son, they would not have entered a claim.142 This teaches that they were learned.143

Moshe brought their case.

The Halachah was concealed from him.144 Here145 he was punished for assuming the crown by saying, "Matters too difficult for you, you may bring before me."146 Another interpretation: It was fitting that this chapter be written through Moshe, but the daughters of Tzelofchad were meritorious, and it was written through them.147

Verse 7: Tzelofchad's daughters speak justly.

As Targum renders, {Hebrew Ref}  , "correctly." This chapter is just so inscribed before Me on high.148 This teaches that their eye discerned what Moshe's did not.

Tzelofchad's daughters speak justly.

Their claim was proper. Fortunate is the person with whom the Holy One, Blessed is He, concurs with his words.

Give [lit. Give, you shall give].

Two portions. The portion of their father, who was among those who left Egypt,149 and his portion with his brothers, in the property of Cheifer.150

Transfer.

The word {Hebrew Ref} denotes transference,151 when someone does not leave a son to inherit him.152 Another interpretation: Because a daughter transfers the inheritance from tribe to tribe, as her son or husband inherit her.153 The prohibition against transferring an inheritance154 was placed only on that generation.155 156 Similarly, "his hereditary property shall be transferred to his daughter."157 With all of them, it says "give," but with the daughter, it says "transfer."

Verse 11: To the relative closest to him in his family.

Nothing constitutes family except from the father's side.158

Verse 12: Go up this Avarim Mountain.

Why is this placed here?159 When the Holy One, Blessed is He, said [to Moshe], "give them...,"160 he said, 'G-d commanded me to give them the hereditary property. Perhaps the decree was abrogated, and I may enter the land.' The Holy One, Blessed is He, said to him, "My decree remains in place."161 Another interpretation: When Moshe entered the inheritance given to the sons of Gad and Reuven, he rejoiced, and said, 'It seems that the vow regarding me was abrogated.' This is comparable to a king who decreed that his son could not enter the doorway to his palace. He [the King] entered the gateway, and he [the son] followed, [he entered] the courtyard, and he followed, [he entered] the anteroom, and he followed. When he was about to enter the chamber, he [the king] said to him, 'My son, from here and onward, you are forbidden to enter.'162

Verse 13: As your brother Aharon was gathered.

From here we derive that Moshe yearned for a death such as Aharon's.163 Another interpretation: You are no better than he.164 "Because you did not sanctify..."165 But if you had sanctified Me, your time would not yet have arrived,166 for passing from the world. Wherever their death is mentioned, their iniquity is mentioned, because it was decreed that the generation of the wilderness would die in the wilderness, for their sin of not having faith. Moshe, therefore, requested that his iniquity be mentioned, so that it would not be said that he, too, was among those who rebelled. This is comparable to two women who were punished by the court, one for degenerate behavior,167 the other for eating unripened Shmittah produce,168 etc. Here, too, wherever their death is mentioned, their iniquity is mentioned, to make it known that there was nothing [sinful] about them but this.169

Verse 14: Those were the waters of dispute at Kadeish.

Those alone---they had no other sins. Another interpretation: Those170 of the rebellion at Marah171 were the same as those of the rebellion at the Reed Sea,172 and the very same as those of the rebellion173 at the desert of Tzin.

Verse 15: Moshe spoke to Ad-noy, etc.

To make the virtue of the righteous known--- when they pass from the world, they ignore their own needs,174 and concern themselves with the needs of the community.175

Saying.

He said to Him, 'answer me.176 Will You appoint a leader over them or not.'177

Let Ad-noy ... appoint.

When Moshe heard the Omnipresent say to him, 'give Tzelofchad's inheritance to his daughters,' he said, 'The time has come for me to ask for a personal request--- that my sons may inherit my position of leadership.' The Holy One, Blessed is He said to him, 'That is not My intention. Yehoshua is worthy of being rewarded for his service, as he never moved178 from the tent.179 This is [the meaning of] Shlomo's statement, "he who keeps watch over the fig tree shall eat its fruit."180  181

G-d of the spirits.

Why was this said?182 He said before Him: "Master of the universe, the thought of every individual is known before you, each dissimilar to the other's. Appoint a leader over them who will exercise forbearance with each of them according to his intellect."183

Verse 17: Who will go forth before them.

Unlike the approach of the gentile kings, who stay at home and dispatch their armies to war. Rather, as I did, when I battled Sichon and Og, as it is said, "do not fear him,"184 and the way Yehoshua acted, as it is said, "Yehoshua went to him and said to him, 'are you ours, etc.'  "185 Similarly, with David, it says, "for he goes forth and comes before them."186 He goes forth at their head, and enters at their head.187

Who will lead them out.

With his merit.

And bring them in.

With his merit.188 Another interpretation of "and bring them in": That You will not treat him the way You treat me--- for I will not bring them into the land.189

Verse 18: Take to yourself.

Take him with words of persuasion190 ---you are fortunate to merit leading the children of the Omnipresent.

Yourself.

Someone scrutinized by you,191  192 one whom you recognize.

In whom there is spirit.

As you requested,193 capable of accommodating everyone's spirit.

And lay your hand on him.

Provide a public announcer for him in order that he might preach during your lifetime,194 so that it should not be said of him that he was unable to lift his head in Moshe's day.

Verse 19: And command him.

Concerning the Bnei Yisroel. Know that they are tedious and recalcitrant ---[your appointment is] on condition that you accept this.195

Verse 20: Bestow some of your radiance on him.

This refers to radiance of the facial skin.196

Some of your radiance.

But not all your radiance. Hence we learn that the face of Moshe was like the sun, the face of Yehoshua like the moon.197

So that the entire community of Bnei Yisroel will hear.

They will treat him with reverence and awe, the way they treat you.198

Verse 21: He shall stand before Elozor the kohein.

Here is [the reply to] your199 request200--- this glory will not be removed from your father's house, as Yehoshua, too, will depend on the affirmation of Elozor.201

And ask, of him.

When he needs to go to war.

By his word.

[the word] of Elozor.

And the entire community.

The Sanhedrin.202

Verse 22: He took Yehoshua.

He persuaded him, verbally, informing him of the reward for the leaders of Klal Yisroel203 in the World to Come.204

Verse 23: He laid his hands.

Generously, over and above what he had been commanded. For the Holy One, Blessed is He, said to him, "lay your hand," but he used both hands.205 He fashioned him like a vessel filled to overflowing, filling him generously with his wisdom.206

As Ad-noy had commanded.

also regarding the radiance207--- He bestowed some of his radiance on him.208


Chapter 28 - Rashi

Verse 2: Command Bnei Yisroel.

What is stated above? "May G-d command..."209 The Holy One, Blessed is He, said to him,210 'Before you command Me concerning My children, command My children concerning Me.' This is comparable to a princess who was passing from the world. She instructed her husband concerning her children, etc.,211 as is stated in Sifri.

My offering.

This refers to the blood.212

My bread.

This refers to the "emurin" parts,213 as it is said, "The kohein shall burn them on the altar, bread of the fire."214  215

Of My fires.

to be placed on the fires of My altar.

You shall be vigilant.

The kohanim, Levites and Bnei Yisroel shall stand over it.216 They217 learned from here, and instituted the "ma'amados" units.218

At its prescribed time.

Every day is the time prescribed for the constant-offerings.219

Verse 3: Say to them.

This is an admonishment to the Bais Din.220

Two each day.

Like the plain interpretation,221 but essentially,222 it teaches that they should be slaughtered towards the sun,223 the constant morning sacrifice to the west,224 and that of the afternoon to the east225 of the rings.226 227

Verse 4: One lamb.

Although it is already stated in the parasha of "You shall command"--- "this is what you shall offer, etc."---228 those instructions were for the days of inauguration,229 whereas here, the commandment is for all the generations.

Verse 5: Fine flour as a meal-offering.

The libation minchah.230

Verse 6: As offered on Mount Sinai.

Like those231 which were done during the days of inauguration.232 Another interpretation [of] which was done at Mount Sinai: The constant burnt-offering is compared to the burnt-offering at Mount Sinai--- the one brought before the giving of the Torah---233 of which Scripture states "...and [he] placed it234 in the basins."235 This teaches that it (the constant-offering) requires a vessel.236 237

Verse 7: Its libation.

Wine.238

In the Holy [Sanctuary], you shall pour.

They shall be poured on the altar.239

An intoxicating libation.

Intoxicating wine. This excludes wine, fresh from the wine press.240

Verse 8: A pleasing aroma.

It pleases Me that I spoke and My wish was fulfilled.241

Verse 10: This is the burnt-offering on its Shabbos.

But not one Shabbos burnt-offering on another Shabbos. Suppose it was not offered on this Shabbos, I might think that two should be offered on the following Shabbos. The Torah therefore teaches "on its Shabbos." This informs us that once its day has passed, the offering expires.242

In addition to the constant (daily) burnt-offering.

This refers to the musaf sacrifices, aside from the two constant burnt-offering lambs. This teaches that they (the musaf sacrifices) may be brought only between the two constant-offerings.243 Similarly, concerning all the musaf sacrifices it is said, "in addition to the constant burnt-offering," for this teaching.

Verse 12: Three tenths [of an eiphah].

As specified for the libations of a bull, designated as such in the chapter of the libations.244

Verse 14: This is the burnt-offering of each [Rosh] Chodesh, at its renewal.

But once its designated day has passed, the offering expires, with no provision for restitution.245

Verse 15: And one he-goat, etc.246

All the musaf goats came in atonement for the ritual defilement of the Sanctuary and its sacred objects,247 everything as explained in Tractate Shevuos.248 There is a distinction with the New Moon goat, for it is said, concerning it, "...to G-d." This teaches you that it atones for someone who was not cognizant249 either at the beginning or the end,250 as no one recognizes the transgression save for the Holy One, Blessed is He, alone. The other goats are derived from this one. This is also expounded aggadically [as follows]: The Holy One, Blessed is He, said: 'Bring atonement for Me,251 because I diminished the moon.'252  253

In addition to the constant (daily) burnt-offering, it shall be done.

This entire offering.254

And its libation.

"Its libation" does not relate to the goat,255 as a sin-offering has no libation.

Verse 18: Any work of consequence.

Even256 work necessary for you, for example, to prevent a loss, which is permitted during the intermediary holiday,257 is prohibited during the festival.258

Verse 19: Bulls.

Corresponding with Avraham, as it is said, "Avraham ran to the cattle."259

Ram.

Corresponding with the ram of Yitzchok.260

Sheep.

Corresponding with Yaakov, as it is said, "Yaakov separated the lambs."261 I saw this in R' Moshe Hadarshan's commentary.

Verse 24: Like these, you shall make daily.

They should not be progressively decreasing like the oxen of the [Succos] festival.262

Verse 26: On the day of the first fruits.

The Shavuos festival is called "[The festival of] the first fruits of the wheat harvest," because of the offering of the two loaves,263 which are the first of the wheat minchah-offerings264 to come from the new crop.265

Verse 31: [The sacrifices] shall be without blemish--- and their libations.

The libations must also be unblemished.266 The Rabbis267 derive from this that wine in which floury decay globules have surfaced268 is disqualified for libations.


Chapter 29 - Rashi

Verse 6: Aside from the [Rosh] Chodesh burnt-offering.

The [Rosh] Chodesh Musaf-offerings, as it (the new moon) corresponds with the new year.

Verse 11: Aside from the atonement sin-offering.

The goat offered in the inner chamber, mentioned in "Acharei Mos."269 It, too, was a sin-offering.

And the constant (daily) burnt-offering

And aside from the constant burnt-offering,270 you shall offer these burnt-offerings.

And their libations.

This relates to the musaf-offerings stated above,271 and to "you shall offer."272 It denotes a command: 'Aside from the constant burnt-offering and its minchah, you shall offer these and their libations.' It is the same with every "their libations" said at all the festivals, except those concerning the [Succos] holiday sacrifices. Every "and its libation,"273 "and their libations," 274 "and its libations"275 among them refer to the constant sacrifice, and are not commands,276 since the musaf   libations are written separately for each day.

Verse 18: Their meal-offerings and their libations for the bulls.

There were seventy festival bulls, representing the seventy nations, which were progressively diminishing,277 symbolizing278 their destruction.279 During the time of the Sanctuary, [however,] These sacrifices shielded them from suffering.280

And the lambs.

Representing Israel, which is called "the dispersed lamb."281 Their numbers are constant,282 and they total ninety eight, to nullify the ninety eight curses in Mishneh Torah.283 284 On the second day, {Hebrew Ref} , "and their libations," is said, in relation to the day's two constant-offerings. The change in language285 was intended for exposition, as the Rabbis, of blessed memory, remarked: On the second day, {Hebrew Ref} , "and their libations," is said, on the sixth, {Hebrew Ref} ,286 "and her libations," on the seventh, {Hebrew Ref} ,287 "according to 'their' requirement." {Hebrew Ref} . which spells {Hebrew Ref} , "water," and is an allusion288 that the water libation, during the Festival is Scriptural.289

Verse 35: Shall be a [day of] restraint for you.

Restraint from doing work.290 Another interpetation [of] restraint, restrain yourselves from leaving. This teaches that they were required to remain291 overnight.292 According to the Aggadic Midrash,293 because, throughout the entire holiday, they brought offerings which represented the seventy nations. When they were going to leave, the Omnipresent said to them, 'I request of you, make a small repast for me, so that I may enjoy your company.'294

Verse 36: One young bull, one ram.

These represent Israel [which is singular to the Holy One, Blessed is He]--- 'Remain with Me a little longer'. This denotes affection, as when children take leave of their father, and he says to them, 'Your departure distresses me, remain yet another day'. This is compared to a king who made a repast, etc.,295 as stated in tractate Succah.296 Midrash R' Tanchumah297 interprets298: The Torah teaches proper conduct. Someone who entertains a guest should, on the first day, feed him fattened fowl, the next day fish, the next beef, the next day he should feed him grains, and the next, vegetables.299 Progressive diminishment, like the festival bulls.

Verse 39: These you shall make to Ad-noy on your festivals.

Those things designated as obligations.

Aside from your vows.

If you should decide to vow offerings during the holiday, this will be credited to you as a commendable act. Or, the vows and gifts which you pledged throughout the year, bring during the holiday, as it may be difficult for you to make the return pilgrimage to Jerusalem to offer up your pledges, and you may thus ultimately violate the prohibition of "...do not delay [fulfilling your pledge]."300


Chapter 30 - Rashi

Verse 1: Moshe spoke to Bnei Yisroel.

This concludes the subject, comments R' Yishmael. Because, up to this point, we have the words of the Omnipresent, and the chapter of vows301 begins with the words of Moshe, it is necessary to conclude the subject by saying that Moshe reviewed this parshah with the Israelites. Otherwise, the implication would be that he (Moshe) did not tell them this, but began his discourse with the chapter of vows.302


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