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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