Rashi's Life PDF

JSBN 151 September 9, 2024 Rashis Life Born in 1010 CE in Troyes France, married at 16 went to learn in Germany His teachers were Rabbi Yakkov ben Yakir and Rabbi Yitzchak ben Yehuda After 8 years he goes home and opens his yeshiva at 30 and earns money as a winemaker He treated his students as e...

JSBN 151 September 9, 2024 Rashis Life Born in 1010 CE in Troyes France, married at 16 went to learn in Germany His teachers were Rabbi Yakkov ben Yakir and Rabbi Yitzchak ben Yehuda After 8 years he goes home and opens his yeshiva at 30 and earns money as a winemaker He treated his students as equals and was known as the Raban shel Yisroel Rashi had 3 daughters, Yocheved and Miriam are the well-known ones. Yocheved married Rabbi Meri ben Shmuel and from there came the Rashbam and Rivam, Rabbeinu Yakkov Tam, Chana mother of Ri, Yitzchak of Dampierre Miriam married the Rivan and they established yeshivas in Paris. Rashi's grandson was the Tosefos and argued with him in the Gemara He was humble, modest, and honest He admitted errors, confined in his grandson the Rashbam that if he made mistakes he would fix them. Showed how important it is to be modest. 1475 printed press printed Jewish text 1482 first Chumash with Rashi is printed He has a commentary all of nach, Chumash and Talmud Everything is very clear, he says it short and to the point, says it in a few words, and through him we have access to all Torah because he makes it understandable. Love for the jewish people - Lived from 1040 to 1105 died in france Rashi is the pashta PRDS Pshat, remez, drash, sod Rashi wants to give the simplest explanation but sometimes he needs to give a example, story or kabbalah ָ ֜ ‫ֹלהים מִ תְ הַ ֵ ּ֥לְך ּב ָ ַּ֖גן ל ְ֣רּוחַ הַ ּי֑ ֹום וַּיִתְ חַ ֵּ֨בא ָה‬ ‫ָֽאדם ו ְאִ ׁשְ ּ֗תֹו מִ ּפְ נֵ ֙י י ְה ֹ ָו֣ה אֱ ֹלהִ֔ ים ּב ְ֖תֹוְך ֵ ֥עץ הַ ּגָ ֽן׃‬ ֛ ִ ֱ‫ת־קֹול י ְה ֹ ָו֧ה א‬ ֨ ֶ‫ַוּֽיִׁשְ מְ ֞עּו א‬ They heard the sound of God ‫ יהוה‬moving about in the garden at the breezy time of day; and the Human and his wife hid from God ‫ יהוה‬among the trees of the garden. ַ ‫ י ֵׁש מִ דְ ְרׁשֵ י אַ ּגָדָ ה ַרּבִים ּו ְכבָר סִ ּדְ רּום ַרּבֹותֵ ינּו עַ ל מְ כֹונָם ִּבב‬.‫וישמעו‬ ‫ְ"ר ּובִׁשְ ָאר מִ דְ ָרׁשֹות; ו ַאֲ נִי ֹלא בָאתִ י אֶ ּלָא לִפְ ׁשּוטֹו‬ ‫ מַ ה ּׁשָ מְ עּו? ׁשָ מְ עּו אֶ ת קֹול הַ ּקָ ּבָ"ה ׁשֶ הָ י ָה‬.‫ וישמעו‬:‫ׁשֶ ל מִ קְ ָרא ּולְאַ ּגָדָ ה הַ מְ י ַּׁשֶ בֶת ּדִ ב ְֵרי הַ ּמִ קְ ָרא דָ בָר ּדָ בּור עַ ל אֳ פַ ּנָיו‬ :‫מִ תְ הַ ּלְֵך ַּבּגַן‬ Rashi is perplexed how do they hear Hashem? Rashi is giving the simplest explantion and we see it here first. For Rashi to use the Mikrah it has to really fit into his idea. He will use the Midrash when it fits into the Mikrah and the words will be in there proper place. ‫ וישמעו‬AND THEY HEARD — There are many Midrashic explanations and our Teachers have already collected them in their appropriate places in Genesis Rabbah and in other Midrashim. I, however, am only concerned with the plain sense of Scripture and with such Agadoth that explain the words of Scripture in a manner that fits in with them. ‫ וישמעו‬AND THEY HEARD — What did they hear? They heard the sound of the Holy One, blessed be He, as He walked in the garden (see Genesis Rabbah 19:12). ֽ ‫ֵאתם מֵ ֶ ֥א ֶרץ מִ צ ַ ְ֖רי ִם ל‬ ‫ֵאמ ֹר׃‬ ֑ ֵ ‫וַי ְדַ ֵּ֨בר י ְה ֹ ָו֧ה אֶ ל־מ ֶ ֹׁ֛שה ּבְמִ דְ ַ ּ֥בר סִ ַינ֖י ּב ְ֣א ֹהֶ ל‬ ֛ ָ ‫מֹועד ּבְאֶ חָ ֩ד ל ַ֨ח ֹדֶ ׁש הַ ּׁשֵ ִ֜ני ּבַּׁשָ ָנ֣ה הַ ּׁשֵ ִ֗נית ְלצ‬ On the first day of the second month, in the second year following the exodus from the land of Egypt, ‫ יהוה‬spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying: ‫ ּוכְׁשֶ ּנָפְ לּו‬,‫ מִ ּתֹוְך חִ ּבָתָ ן לְפָ נָיו מֹונֶה אֹותָ ם ּכָל ׁשָ עָ ה — ּכְׁשֶ ּיָצְאּו מִ ּמִ צ ְַרי ִם מְ נָָאן‬.'‫ במדבר סיני באחד לחדש וגו‬.‫וידבר‬ ‫ ּבְאֶ חָ ד ְּבנִיסָ ן הּוקַ ם הַ ּמִ ׁשְ ּכָן ּובְאֶ חָ ד ּבְאִ ּיָר‬,‫ ּכְׁשֶ ּבָא לְהַ ׁשְ רֹות ׁשְ כִינָתֹו עֲ לֵיהֶ ם מְ נָָאם‬,‫ּבָעֵ גֶל מְ נָָאן לֵידַ ע מִ נְי ַן הַ ּנֹותָ ִרים‬ :‫מְ נָָאם‬ ‫ וידבר… במדבר סיני … באחד לחדש וגו׳‬AND [THE LORD] SPOKE [UNTO MOSES] IN THE DESERT OF SINAI … ON THE FIRST DAY OF THE [SECOND] MONTH … [TAKE YE THE SUM OF ALL THE CONGREGATION] etc. — Because they were dear to him, He counts them every now and then: when they went forth from Egypt He counted them (Exodus 12:37), when many of them fell in consequence of their having worshipped the golden calf He counted them to ascertain the number of those left (cf. Rashi Exodus 30:16); when he was about to make His Shechinah dwell amongst them (i. e. when He commanded them to make a Tabernacle), He again took their census; for on the first day of Nisan the Tabernacle was erected (Exodus 40:2) and shortly afterwards, on the first day of Iyar, He counted them. This is the end of Moshes journey and he counts us because he loves us so much ֵ֖ ‫ל־מֹועד י ַחֲ נּֽו׃‬ ֽ ‫ת ל ֵ ְ֣בית אֲ ב ֹתָ֔ ם י ַחֲ נ֖ ּו ּב ְֵנ֣י י ִׂשְ ָר ֵ ֑אל מִ ֶּ֕נגֶד סָ ִ ֥ביב ל‬ ֶ‫ְא ֹה‬ ֙ ֹ ‫ִ ֣איׁש עַ ל־ּדִ ג ְ֤לֹו בְא ֹת‬ The Israelites shall camp each man with his standard, under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance. ‫ ֶצבַע ּכָל אֶ חָ ד ּכְגֹון ַאבְנֹו הַ ּקְ בּועָ ה‬,‫ ִצבְעֹו ׁשֶ ל זֶה ֹלא ְכ ִצבְעֹו ׁשֶ ל זֶה‬,‫ ּכָל ּדֶ גֶל י ִהְ י ֶה לֹו אֹות מַ ּפָ ה צְבּועָ ה תְ לּוי ָה בֹו‬.‫באתת‬ ‫ ּבְאֹות ׁשֶ ּמָ סַ ר לָהֶ ם י ַעֲ ק ֹב אֲ בִיהֶ ם ּכְׁשֶ ּנְׂשָ אּוהּו‬,‫ ּבְאֹותֹות ְלבֵית אֲ בֹותָ ם‬:‫ ּומִ ּתֹוְך ּכְָך יַּכִיר ּכָל אֶ חָ ד אֶ ת ּדִ גְלֹו; ּדָ "ַא‬,‫בַח ֹׁשֶ ן‬ ‫ּוראּובֵן‬ ְ ,‫ י ְהּודָ ה וְי ִּׂשָ שכָר ּוזְבּולּון י ִּׂשָ אּוהּו מִ ן הַ ּמִ ז ְָרח‬,‫מִ ּמִ צ ְַרי ִם ׁשֶ ּנֶאֱ מַ ר (בראשית נ') "וַּיַעֲ ׂשּו ָבנָיו לֹו ּכֵן ּכַאֲ ׁשֶ ר ִצּוָם‬ :‫ ּכִדְ אִ יתָ א בְתַ נְחּומָ א ּבְפַ ָרׁשָ ה זֹו‬,"'‫ו ְׁשִ מְ עֹון וְגָד מִ ן הַ ּדָ רֹום ו ְכּו‬ ‫[ באתת‬EVERY MAN OF THE CHILDREN OF ISRAEL SHALL ENCAMP BY HIS OWN STANDARD] WITH THE SIGNS [OF THEIR FATHERS’ HOUSES] — Each banner shall have a different sign — a piece of coloured cloth hanging on it, the color of the one not being the same as the colour of another, but the color of each tribe shall be like that of his stone that is fixed in the breastplate (of. Exodus 28:21), and by this means everybody will be able to recognise his banner. Another explanation of ‫ באתת לבית אבתם‬is: by the signs (i.e., following the signs) which their father Jacob gave them severally when they carried him out from Egypt, as it is said, (Genesis 50:12) “And his sons did unto him exactly as he had commanded them”. For he had commanded that Judah, Issachar and Zebulun should carry him, having their position at the east side of the bier, Reuben, Simeon and Gad at the south side, etc., — as it is related in Tanchuma on this section (Midrash Tanchuma, Bamidbar 12; cf. Rashi on Genesis 50:12). How do you know where they should camp? Rashi will help us understand. ‫ באתת‬is a sign that they need to find. They have a map that's hanging and colorful and the color matches the color in the choshen The second way they were able to tell is by the signs yakkov gave his children with the way they were to carry his coffin. The way they went around his coffin is how they had to go around the Machaneh ‫ֶן־ח ֹדֶ ׁש ו ַ ָ֖מעְ לָה ּתִ פְ קְ ֵדֽם׃‬ ֥ ‫ּפְ ק ֹ ֙ד אֶ ת־ּב ְֵנ֣י ֵל ִ֔וי ל ֵ ְ֥בית אֲ ב ָ ֹ֖תם לְמִ ׁשְ ּפְ ח ָ ֹ֑תם ּכׇ ל־ז ָ ָ֛כר מִ ּב‬ Record the descendants of Levi by ancestral house and by clan; record every male among them from the age of one month up. ַ ;‫ מִ ּׁשֶ ּיָצָא מִ ְּכלַל נְפָ לִים הּוא נִמְ נֶה לִּקָ ֵרא ׁשֹומֵ ר מִ ׁשְ מֶ ֶרת הַ ּק ֹדֶ ׁש‬.‫מבן חדש ומעלה‬ ‫ָא"ר י ְהּודָ ה ּב ְַרּבִי ׁשָ לֹום לָמּוד הּוא‬ ‫ — עִ ם ְּכנִיסָ תָ ּה‬,)‫נ״ט‬:‫ ׁשֶ ּנֶאֱ מַ ר "אֲ ׁשֶ ר יָלְדָ ה א ֹתָ ּה ְל ֵלו ִי ּבְמִ צ ְָרי ִם" (במדבר כ״ו‬,‫אֹותֹו הַ ּׁשֵ בֶט לִהְ יֹות נִמְ נֶה מִ ן הַ ּבֶטֶ ן‬ ‫ ו ְהִ יא‬,‫ ׁשֶ ּכְׁשֶ אַ ּתָ ה מֹונֶה חֶ ׁשְ ּבֹונָם ֹלא תִ מְ צָאֵ ם אֶ ּלָא ׁשִ בְעִ ים חָ סֵ ר אֶ חָ ד‬,‫ּבְפֶ תַ ח מִ צ ְַרי ִם יָלְדָ ה אֹותָ ּה וְנִמְ נֵית ּבְׁשִ בְעִ ים נֶפֶ ׁש‬ ‫)הִ ׁשְ לִימָ ה אֶ ת הַ ּמִ נְי ָן (תנחומא‬: ‫[ מבן חדש ומעלה‬NUMBER THE CHILDREN OF LEVI … EVERY MALE] FROM A MONTH OLD AND ONWARDS — As soon as it passed the age of a non-viable child (a full month was regarded as the utmost time such a child can live) it can be counted to come under the term “keeper of the holy charge”. — R. Judah the son of R. Shalom said: It is quite the usual thing with this tribe to be included in a census from their very birth, for it is said, (Numbers XXVI 59) “[And the name of Amram’s wife was Jochebed, the daughter of Levi], whom her mother bore to Levi in Egypt” — which is explained to mean that she bore her just as she entered the gates of the border-city of Egypt and yet she is counted among the seventy souls which came down with Jacob into Egypt (cf. Genesis 46:27 and Rashi thereon), because if you count their number (as set forth in Genesis 46:8—27) you will find that they were one short of seventy, and it was she whose name is not mentioned there who made up the number seventy (cf. Midrash Tanchuma, Bamidbar 16). Shevet Levi was not given a place to encamp but they are counted as well. They are being counted from the time they are born - from one month. How can a one month old be counted the same as a Levi who is setting up the Mischan? Rashi: Yes its from a month old (pass age of non viable child) because they are already a Shomer of Kodesh. Just from being alive they are already in a Kodesh state Yocheved who is a part of Shevet Levi is born when they are entering Mitzrayim. She was already considered a newborn and then shevet levi was complete. They can be counted from the womb If you dont count yocheved you will find 69 not 70. She is an integrap part of the Shevet ֽ ָ ֵ‫מִ ׁשְ ּפְ ֥ח ֹת ְּבנֵי־קְ ָ ֖הת י ַחֲ נ֑ ּו ַ ֛על ֶי ֶ֥רְך הַ ּמִ ׁשְ ָ ּ֖כן ּת‬ ‫ימנָה׃‬ The clans of the Kohathites were to camp along the south side of the Tabernacle. ‫ ְלכְָך לָקּו מֵ הֶ ם‬,‫ ּוסְ מּוכִין לָהֶ ם ּדֶ גֶל ְראּובֵן הַ חֹונִים ּתֵ ימָ נָה — אֹוי ל ָָרׁשָ ע אֹוי לִׁשְ כֵנֹו‬.‫משפחת בני קהת יחנו … תימנה‬ ‫ ׁשֶ ּנִמְ ׁשְ כּו עִ ּמָ הֶ ם ּבְמַ חֲ לָקְ ּתָ ם (תנחומא‬,‫ִירם ּומָ אתַ י ִם ו ַחֲ מִ ּׁשִ ים אִ יׁש עִ ם ק ַֹרח ו ַעֲ דָ תֹו‬ ָ ‫)ּדָ תָ ן ו ַאֲ ב‬: ‫ משפחת בני קהת יוחנו … תימנה‬THE FAMILY OF THE SONS OF KOHATH SHALL ENCAMP … SOUTHWARD — and next to them was the division of Reuben who, too, were encamped in the South (cf. Numbers 2:10) — “Woe to the wicked, woe to his neighbour!” It was on this account (on account of the friendship caused by this proximity) that some of them (the Reubenites) — Dathan and Abiram and 250 men (who were also mostly Reubenites, cf. Rashi on Numbers 16:1) — were punished together with Korah and his congregation, (cf. Numbers 16:32 ff.), because they were dragged into the quarrel with them (cf. Midrash Tanchuma, Vayera 12). They were next to Reuven and they were in the South. Wow to the wicked woe to his neighbor. This is why Datan and Aviram and the 250 people were punished together ֙ ‫ׁש ֹמְ ִרי‬ ‫ם מִ ׁשְ ֶ ֣מ ֶרת הַ ּמִ קְ ֔ ָּדׁש לְמִ ׁשְ ֶ ֖מ ֶרת ּב ְֵנ֣י‬ ֽ ‫ו ְהַ ח ֹנִ ֣ים לִפְ ֵנ֣י הַ ּמִ ׁשְ ָּ֡כן ֵ ֣קדְ מָ ה לִפְ נֵ ֩י ֽא ֹהֶ ל־מֹועֵ֨ ד ׀ מִ ז ָ ְ֜רחָ ה מ ֶ ֹׁ֣שה ׀ ו ְַאהֲ ֣ר ֹן ּו ָב ָ֗ניו‬ ָ ‫י ִׂשְ ָר ֵ ֑אל ו ְהַ ָּז֥ר הַ ּקָ ֵ ֖רב‬ ‫יּומֽת׃‬ Those who were to camp before the Tabernacle, in front—before the Tent of Meeting, on the east—were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites; and any outsider who encroached was to be put to death. ‫ לְפִ י ׁשֶ הָ יּו‬,‫ ו ְהַ חֹונִים עָ לָיו י ִּׂשָ שכָר ּוזְבּולֻן — טֹוב ַלּצַדִ יק טֹוב לִׁשְ כֵנֹו‬,‫ ּוסְ מּוכִין לָהֶ ם ּדֶ גֶל מַ חֲ נֵה י ְהּודָ ה‬.‫משה ואהרן ובניו‬ ‫ "ּומִ ְּבנֵי י ִּׂשָ שכָר‬,)‫ ט‬,‫ ׁשֶ ּנֶאֱ מַ ר "י ְהּודָ ה מְ ח ֹקְ קִ י" (תהלים ס‬,‫ַּתֹורה‬ ָ ‫ נַעֲ ׂשּו גְדֹולִים ּב‬,‫ַּתֹורה‬ ָ ‫ׁשְ ֵכנָיו ׁשֶ ל מ ֹׁשֶ ה ׁשֶ הָ י ָה עֹוסֵ ק ּב‬ )‫ יד‬,‫ "ּומִ ּזְבּולֻן מ ֹׁשְ כִים ּבְׁשֵ בֶט ס ֹפֵ ר" (שופטים ה‬,‫יֹודְ עֵ י בִינָה ו ְגֹו' מָ אתַ י ִם" (דהי"א י"ב) — ָראׁשֵ י סַ נְהֶ דְ ָראֹות‬ ‫)(תנחומא‬: ‫[ משה ואהרן ובניו‬BUT THOSE THAT ENCAMP BEFORE THE DWELLING … SHALL BE] MOSES, AND AARON AND HIS SONS — and adjacent to him was the standard of the camp of Judah, and next to the latter were encamped Issachar and Zebulun — “Well is it with the righteous, well with his neighbour!” Because they (the sons of Judah, Issachar and Zebulun) were the neighbours of Moses who occupied himself with the Torah, they themselves became eminent scholars in the Law, as it is said, (Psalms 60:9) “Judah is my lawgiver”; (I Chronicles 12:32) “and of the children of Issachar which were men that had understanding of the times to know what Israel had to do [the heads of them were two hundred]” — i.e., two hundred heads of the Sanhedrin; and (Judges 5:14) “and out of Zebulun came those that handle the pen of the writer” (Midrash Tanchuma, Bamidbar 12). ֣ ִ ַ‫וַּיִפְ ֥ק ֹד א ָ ֹ֛תם מ ֶ ֹׁ֖שה ע‬ ‫ל־ּפי י ְה ֹ ָו֑ה ּכַאֲ ֶ ׁ֖שר צֻּוָ ֽה׃‬ So Moses recorded them at the command of ‫יהוה‬, as he was commanded. ‫ עֲ ׂשֵ ה אַ ּתָ ה‬,‫ הֵ יאַ ְך אֲ נִי נִ ְכנָס לְתֹוְך ָאהֳ לֵיהֶ ם לָדַ עַ ת מִ נְי ַן יֹונְקֵ יהֶ ם? ָאמַ ר לֹו הַ ּקָ ּבָ"ה‬,‫ ָאמַ ר מ ֹׁשֶ ה לִפְ נֵי הַ ּקָ ּבָ"ה‬.'‫על פי ה‬ ‫ ּובַת קֹול יֹוצְָאה מִ ן הָ א ֹהֶ ל ו ְאֹומֶ ֶרת‬,‫ הָ לְַך מ ֹׁשֶ ה ו ְעָ מַ ד עַ ל ּפֶ תַ ח הָ א ֹהֶ ל ו ְהַ ּׁשְ כִינָה מַ קְ ּדֶ מֶ ת לְפָ נָיו‬,‫ׁשֶ ּלְְך ו ַאֲ נִי אֶ עֱ ׂשֶ ה ׁשֶ ּלִי‬ ‫ ְלכְָך נֶאֱ מַ ר עַ ל ּפִ י ה‬,‫'ּכְָך וָכְָך ּתִ ינֹוקֹות י ֵׁש ּבְא ֹהֶ ל זֶה‬: ‫[ על פי ה׳‬AND MOSES NUMBERED THEM] ACCORDING TO THE WORD OF THE LORD — Moses said to the Holy One, blessed be He, “How can I enter their tents to ascertain the number of their babies?!” Thereupon the Holy One, blessed be He, replied to him, “You do your share and I will do Mine!’ Moses accordingly went and stationed himself at the entrance of each tent, the Shechinah having gone there beforehand, and a divine voice issued from the tent, saying, “So-and-so many babies are in this tent”. It is on this account that it states, “[and Moses numbered them] according to the word (by the mouth) of the Lord” (Numbers Rabbah 3 9). We have to do our Histadlus when it comes to different places in our life and it will happen Moshe did Hishtadlus and he didnt even have to go into the tents it was a partnership between Hashem and Moshe and Hashem helped Moshe to count ֽ ָ ‫ֶן־ח ֹדֶ ׁש ו ָמַ֔ עְ לָה ׁשְ נַ ֥ י ִם ו ְעֶ ׂשְ ִ ֖רים‬ }‫אלֶף׃ {ס‬ ֥ ִ ַ‫קּודי הַ ְלו ִ ִּ֜ים אֲ ׁשֶ ֩ר ּפָ קַ֨ ד מ ֶ ֹׁ֧שה וְׄאַׄ הֲׄ ֛ ׄר ֹן ׄ ע‬ ֣ ‫ל־ּפי י ְה ָֹ֖וה לְמִ ׁשְ ּפְ ח ָ ֹ֑תם ּכׇ ל־ ָז ָכ ֙ר מִ ּב‬ ֵ ֨ ְ‫ּכׇ ל־ּפ‬ All the Levites who were recorded, whom at ‫’יהוה‬s command Moses and Aaron recorded by their clans, all the males from the age of one month up, came to 22,000. :)'‫ לֹומַ ר ׁשֶ ֹּלא הָ י ָה ּבְמִ נְי ַן הַ ְלוִּיִם (בכורות ד‬,‫ נָקּוד עַ ל ו ְַאהֲ רֹן‬.‫אשר פקד משה ואהרן‬ ‫[ אשר פקד משה ואהרן‬ALL THAT WERE NUMBERED OF THE LEVITES] WHOM MOSES AND AARON NUMBERED — There are dots on the word Aaron to indicate that he was not among the number of the Levites (Bekhorot 4a; Sifrei Bamidbar 69:2 on Numbers 9:10). ֙ ‫אתי ִם הָ ֽע ֹדְ פִ י‬ ‫ם עַ ל־הַ ְלו ִ ִּ֔ים מִ ּבְכ֖ ֹור ּבְנֵ ֥י י ִׂשְ ָר ֵאֽל׃‬ ֙ ֵ‫ו ְא‬ ֑ ָ ָ‫ת ּפְ דּו ֵי֣י הַ ּׁשְ ֹלׁשָ֔ ה ו ְהַ ּׁשִ ב ִ ְ֖עים ו ְהַ ּמ‬ And as the redemption price of the 273 Israelite male first-born over and above the number of the Levites, ‫ אֵ ּלּו ׁשְ ֹלׁשָ ה ו ְׁשִ בְעִ ים ּומָ אתַ י ִם הָ ע ֹדְ פִ ים ּבָהֶ ם י ְתֵ ִרים‬,‫ ו ְאֶ ת הַ ּבְכֹורֹות הַ ּצ ְִריכִין לְהִ ּפָ דֹות ּבָהֶ ם‬.'‫ואת פדויי השלשה וגו‬ ‫ְכֹורּה ׁשֶ ל ָרחֵ ל‬ ָ ‫ ׁשֶ הָ י ָה ּב‬,‫ עֶ ׂשְ ִרים ּכֶסֶ ף‬,‫ִירתֹו ׁשֶ ל יֹוסֵ ף‬ ָ ‫ מֵ הֶ ם ּתִ ּקַ ח חמשת שקלים לגלגלת; ּכְָך הָ י ְתָ ה מְ כ‬,‫עַ ל הַ ְלוִּיִם‬ :)‫(ב"ר פ"ד‬ ‫ ואת פדויי השלשה וגו׳‬AND AS FOR THOSE THAT ARE TO BE REDEEMED [OF THE TWO HUNDRED THREESCORE AND THIRTEEN etc.]… [THOU SHALT TAKE…] — This means, “and as for those firstborn who are yet to be redeemed among them (the Israelites), viz., the 273 who were in excess among them, being more than the 22,000 Levites, of them thou shalt take ‫ חמשת שקלים לגלגלת‬FIVE SHEKELS BY THE POLL, such, viz., twenty pieces of silver, was the selling price of Joseph who was Rachel’s firstborn. (Jerusalem Talmud Shekalim 2:4; Genesis Rabbah 84:18). Each person from this redemption was going to be redeemed with 4 silves which equals 1 shekel and the total was 20 ‫ׁש ּב ְֵנ֣י קְ הָ֔ ת מִ ּ֖תֹוְך ּב ְֵנ֣י ֵל ִו֑י לְמִ ׁשְ ּפְ ח ָ ֹ֖תם ל ֵ ְ֥בית אֲ ב ָֹתֽם׃‬ ֙ ‫נ ָׂ֗ש ֹא אֶ ת־ר ֹא‬ Take a [separate] census of the Kohathites among the Levites, by the clans of their ancestral house, ‫ ו ְהַ ּפָ חּות מִ ּׁשְ ֹלׁשִ ים‬,‫ ו ְהֵ ם מִ ּבֶן ׁשְ ֹלׁשִ ים ו ְעַ ד ּבֶן חֲ מִ ּׁשִ ים ׁשָ נָה‬,‫ מְ נֵה מֵ הֶ ם אֶ ת הָ ְראּוי ִין לַעֲ בֹודַ ת מַ ּׂשָ א‬.'‫נשא את ראש וגו‬ :‫ ו ְהַ ּיֹותֵ ר עַ ל ּבֶן חֲ מִ ּׁשִ ים ּכ ֹחֹו מַ כְחִ יׁש מֵ עַ ּתָ ה‬," ַ‫ מִ ּכָאן ָאמְ רּו (אבות פ"ה) "ּבֶן ׁשְ ֹלׁשִ ים לַּכ ֹח‬,‫ֹלא נִתְ מַ ּלֵא כ ֹחֹו‬ ‫ נשא את ראש וגו׳‬TAKE THE SUM OF [THE SONS OF KOHATH] — Count those that are fit among them for the service of carrying, and these are the men from thirty to fifty years, for a person less than thirty has not yet attained his full strength, — hence they (the Rabbis) said (Avot 5:21) “a man of thirty has reached the age when he enters into full strength”, — as for one who is older than fifty, his strength gradually diminishes from then. Rashi is questioning the age bracket from 30-50 ‫ם ּכ ַּ֨לֹות מ ֹׁשֶ֜ ה לְהָ ִ ֣קים אֶ ת־הַ ּמִ ׁשְ ָּ֗כן וַּיִמְ ׁשַ֨ ח א ֹ֜תֹו וַי ְקַ ֵ ּ֤דׁש א ֹת ֹ֙ו ו ְאֶ ת־ּכׇ ל־ ֵּכ ֔ ָליו ו ְאֶ ת־הַ ּמִ ז ֵ ְּ֖בחַ ו ְאֶ ת־ּכׇ ל־ּכ ָ ֵ֑ליו וַּיִמְ ׁשָ ֵ ֖חם‬ ֩ ‫וַי ְהִ֡ י ּבְיֹו‬ ‫וַי ְקַ ֵ ּ֥דׁש א ָֹתֽם׃‬ On the day that Moses finished setting up the Tabernacle, he anointed and consecrated it and all its furnishings, as well as the altar and its utensils. When he had anointed and consecrated them, :)‫ כלת ּכְתִ יב — יֹום הֲ קָ מַ ת הַ ּמִ ׁשְ ּכָן הָ יּו י ִׂשְ ָראֵ ל ְּכ ַכּלָה הַ ּנִ ְכנֶסֶ ת לַחֻ ּפָ ה (פסיקתא; תנחומא‬.‫ויהי ביום כלות משה‬ ‫ ויהי ביום כלות משה‬AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED [RAISING THE TABERNACLE] — The word ‫ כלות‬is written defective (without ‫ ו‬after the ‫ )ל‬thus indicating: on the day that the Tabernacle was erected Israel was like a bride (‫ )כלה‬who goes beneath the marriage canopy (Midrash Tanchuma, Nasso 20). ‫ ל ְִראֹות‬,‫ לְפִ י ׁשֶ ּמָ סַ ר נַפְ ׁשֹו עָ לָיו‬,‫ ּותְ לָאֹו הַ ּכָתּוב ּבְמ ֹׁשֶ ה‬,‫ ְּב ַצלְאֵ ל ו ְָאהֳ לִיָאב וְכָל חֲ כַם לֵב עָ ׂשּו אֶ ת הַ ּמִ ׁשְ ּכָן‬.‫כלות משה‬ ‫ לְפִ י‬,‫ ו ְֹלא טָ עָ ה ּבְתַ ְבנִית ַאחַ ת; וְכֵן מָ צִינּו ּבְדָ ו ִד‬,‫ לְהֹורֹות לְעֹוׂשֵ י הַ ּמְ לָאכָה‬,‫ּתַ ְבנִית ּכָל ּדָ בָר ו ְדָ בָר ּכְמֹו ׁשֶ הֶ ְרָאהּו בָהָ ר‬ ‫ לְפִ יכְָך‬,)‫ ׁשֶ ּנֶאֱ מַ ר "זְכֹור ה' לְדָ ו ִד אֵ ת ּכָל עֻ ּנֹותֹו אֲ ׁשֶ ר נִׁשְ ּבַע לַה'" ו ְגֹו' (תהילים קל"ב‬,‫ׁשֶ ּמָ סַ ר נַפְ ׁשֹו עַ ל ִּבנְי ַן ּבֵית הַ ּמִ קְ ּדָ ׁש‬ ‫"ראֵ ה בֵיתְ ָך ּדָ ו ִד" (תנחומא‬ ְ )‫ ׁשֶ ּנֶאֱ מַ ר (מ"א י"ב‬,‫)נִקְ ָרא עַ ל ׁשְ מֹו‬: ‫ כלות משה‬MOSES HAD FINISHED — Bezalel and Ohaliab and all the wise-hearted men made the Tabernacle (cf. Exodus 36:1), but Scripture attributes it to Moses (describes it as his work), because he devoted himself wholeheartedly to it, to see that the shape of each article was exactly as He had shewn him on the mountain — to show the workmen how it should be made; nor did he err in a single shape. — A similar thing do we find in the case of David: because he devoted himself to the building of the Holy Temple, — as it is said, (Psalms 132:1—5) “Lord, remember David, and all his affliction: How he swore unto the Lord … [I will not give sleep to mine eyes … until I find out a place for the Lord …]”, therefore it is called by his name, as it is said, (1 Kings 12:16) “Now see your own house, David" (Midrash Tanchuma, Nasso 13). ֣ ֵ ִ‫אׁשי ֵ ּ֣בית אֲ ב ָ ֹ֑תם ֚הֵ ם נְׂש‬ ‫יאי הַ ּמַ ּ֔ט ֹת ֵ ֥הם הָ ע ֹמְ ִ ֖דים עַ ל־הַ ּפְ קֻ ִדֽים׃‬ ֣ ֵ ִ‫וַּיַקְ ִר֙יבּו֙ נְׂש‬ ֖ ֵ ‫יאי י ִׂשְ ָראֵ֔ ל ָר‬ the chieftains of Israel, the heads of ancestral houses, namely, the chieftains of the tribes, those who were in charge of enrollment, drew near  '‫ ׁשֶ ּנֶאֱ מַ ר (שמות ה') וַּיֻּכּו ׁש ֹטְ ֵרי ְּבנֵי י ִׂשְ ָראֵ ל ו ְגֹו‬,‫ ׁשֶ הָ יּו ׁשֹוטְ ִרים עֲ לֵיהֶ ם ּבְמִ צ ְַרי ִם ו ְהָ יּו מֻ ּכִים עֲ לֵיהֶ ם‬.‫הם נשיאי המטת‬ :)‫(ספרי‬ ‫ הם נשיאי המטת‬THESE ARE THE LEADERS OF THE TRIBES — They were the officers [appointed] over them in Egypt, and they were beaten on account of them, as it says (Exodus 5:14),“The officers of the children of Israel were beaten” (Sifrei Bamidbar 45). ָ ָ‫ֶן־צּוער נ ִ ְׂ֖שיא י ִּׂש‬ ‫שכֽר׃‬ ָ֑ ‫ם הַ ּׁשֵ ִ֔ני הִ קְ ִ ֖ריב נְתַ נ ֵ ְ֣אל ּב‬ ֙ ‫ּבַּיֹו‬ On the second day, Nethanel son of Zuar, chieftain of Issachar, made his offering. ‫ֵיהם ׀‬ ֣ ֶ ‫ֹלׁשים ּומֵ ָאה֮ מִ ׁשְ קָ ל ָּ֒ה מִ ז ָ ְ֤רק אֶ חָ ֙ד ֶּ֔כסֶ ף ׁשִ ב ִ ְ֥עים ֶ ׁ֖שקֶ ל ּב‬ ֣ ֶ ‫ְׁשקֶ ל הַ ּ֑ק ֹדֶ ׁש ׁשְ נ‬ ֣ ִ ְ‫ת־ּכסֶ ף ַאחַ֗ ת ׁש‬ ֣ ֶ ‫ת־ק ְרּבָנ֜ ֹו ַקֽעֲ ַר‬‫הִ קְ ִ֨רב אֶ ׇ‬ ‫ַּׁשמֶ ן לְמִ נ ְָחֽה׃‬ ֥ ָ ‫מְ לֵאִ֗ ים ֛ס ֹלֶת ּב‬ ֖ ֶ ‫ְלּולה ב‬ He presented as his offering: one silver bowl weighing 130 shekels and one silver basin of 70 shekels by the sanctuary weight, both filled with choice flour with oil mixed in, for a meal offering; ?‫ מַ ה ּתַ "ל "הִ קְ ִריב" ּבְׁשִ בְטֹו ׁשֶ ל י ִּׂשָ שכָר מַ ה ּׁשֶ ֹּלא נֶאֱ מַ ר ְּבכָל הַ ּׁשְ בָטִ ים‬.‫הקריב נתנאל בן צוער … הקרב את קרבנו‬ ‫ְבּורה נֶאֱ מַ ר לִי ׁשֶ ּיַקְ ִריבּו‬ ָ ‫ ָאמַ ר לֹו מ ֹׁשֶ ה מִ ּפִ י הַ ּג‬,‫ ַאקְ ִריב אֲ נִי ַאחֲ ָריו‬,‫ ַאחַ ר ׁשֶ ּקְ דָ מַ נִי י ְהּודָ ה‬:‫לְפִ י ׁשֶ ּבָא ְראּובֵן ו ְעִ ְרעֵ ר ו ְָאמַ ר‬ ‫ ׁשֶ ּמִ ּפִ י‬,‫ לְׁשֹון צִּוּוי‬,‫ ׁשֶ הּוא מַ ׁשְ מַ ע הַ קְ ֵרב‬,‫ ו ְהּוא חָ סֵ ר יֹו"ד‬,‫ ְלכְָך ָאמַ ר הִ קְ ִרב אֶ ת קָ ְרּבָנֹו‬,‫ּכְסֵ דֶ ר מַ ּסָ עֹות — לְדִ ְגלֵיהֶ ם‬ ‫ ַאחַ ת‬,‫ ּומַ הּו הִ קְ ִריב הִ קְ ִריב ׁשְ נֵי פְ עָ מִ ים? ׁשֶ ּבִׁשְ בִיל ׁשְ נֵי דְ ב ִָרים ָזכָה לְהַ קְ ִריב ׁשֵ נִי לַּׁשְ בָטִ ים‬."‫ְבּורה נִצְטַ ּוָה "הַ קְ ֵרב‬ ָ ‫הַ ּג‬ ‫ ו ְַאחַ ת ׁשֶ הֵ ם נָתְ נּו עֵ צָה ַלּנְׂשִ יאִ ים‬,)‫ ׁשֶ ּנֶאֱ מַ ר "ּומִ ְּבנֵי י ִּׂשָ שכָר יֹודְ עֵ י בִינָה לַעִ ּתִ ים" (דבהי"א י"ב‬,‫ַּתֹורה‬ ָ ‫ׁשֶ הָ יּו יֹודְ עִ ים ּב‬ ‫ ָאמַ ר ַרּבִי ּפִ נְחָ ס ּבֶן י ָאִ יר נְתַ נְאֵ ל ּבֶן צּועָ ר הִ ּׂשִ יָאן עֵ צָה‬,‫ ּובִיסֹודֹו ׁשֶ ל ַרּבִי מ ֹׁשֶ ה הַ ּדַ ְרׁשָ ן מָ צָאתִ י‬.‫לְהִ תְ נַּדֵ ב קָ ְרּבָנֹות הַ ּלָלּו‬ :‫זֹו‬ ‫ הקרב את קרבנו‬...‫ הקריב נתנאל בן צוער‬NETANEL BROUGHT HIS OFFERING...HE BROUGHT HIS OFFERING: Why is the word ‫הִ קְ ִרב‬, “brought [his offering],” used in connection with the tribe of Issachar, \but is not used in connection with any of the [other] tribes? Because [the tribe of] Reuben came and complained, “Is it not enough that my brother Judah has preceded me? Let me [at least] offer up after him.” Moses said to him,“I was told by the Almighty that they should offer up in the order in which they travel, according to their divisions.” This is why it says: ‫הִ קְ ִרב אֶ ת קָ ְרּבָנֹו‬, [in which the word ‫ הִ קְ ִרב‬is] missing a“yud,” [thus] giving it the meaning of ‫הַ קְ ֵרב‬, in the imperative for he was commanded by the Almighty,“Bring the offering!” What is the meaning of … ‫הִ קְ ִרב‬ ‫הִ קְ ִרב‬, twice? For because of two reasons he [Issachar] merited to be the second of the tribes to offer their sacrifices: One because they were [well] versed in the Torah, as it says, “And of the sons of Issachar, those who had understanding of the times” (I Chron. 12:32). Another because they advised the princes to contribute these offerings (Sifrei Bamidbar 53). In the treatise of Rabbi Moses Hadarshan [“the preacher”], I found [the following]: Rabbi Pinchas the son of Yair says [that] Netanel the son of Zu’ar gave them this idea. He was very knowledgeable and he gave them wisdom.  :‫ ְּכנֶגֶד ׁשְ נֹותָ יו ׁשֶ ל ָאדָ ם הָ ִראׁשֹון‬,‫ מִ נְי ַן אֹותִ יֹותָ יו ְּבגִימַ טְ ִרּיָא תתק"ל‬.‫קערת כסף‬ ‫ — קערת כסף‬The numerical value of its letters (of the letters of these two words) is 930 corresponding to the years of Adam ha-Rishon (Numbers Rabbah 14:12). Why did he use ‫ קערת כסף‬in the korban because it was the year of Adam Harishon's Life? ‫ ׁשֶ ּנֶאֱ מַ ר "וַי ְחִ י ָאדָ ם ׁשְ ֹלׁשִ ים‬,‫ עַ ל ׁשֵ ם ׁשֶ ּכְׁשֶ הֶ עֱ מִ יד ּתֹולָדֹות לְקִ ּיּום הָ עֹולָם ּבֶן ק"ל שָ נָה הָ י ָה‬.‫שלשים ומאה משקלה‬ :)'‫ּומְ ַאת ׁשָ נָה ו ַּיֹולֶד" ו ְגֹו' (בראשית ה‬ ‫ שלשים ומאה משקלה‬THE WEIGHT THEREOF WAS AN HUNDRED AND THIRTY SHEKELS — in allusion to the fact that when he (Adam) first raised children to maintain the world in existence he was 130 years old, for it is said, (Genesis 5:3) “and Adam lived a hundred and thirty years and then begat [a son]” (Numbers Rabbah 14:12). When he had children for the existence of the world he was 130 ‫ ו ְעַ ל ׁשֵ ם עֶ שְֹ ִרים ׁשָ נָה ׁשֶ ּנִ ְגז ְָרה ְּגז ֵַרת‬,‫ עַ ל ׁשֵ ם נ ֹחַ ׁשֶ הֶ עֱ מִ יד ּתֹולָדֹות ּבֶן ת"ק ׁשָ נָה‬,‫ ְּבגִימַ טְ ִרּיָא תק"ך‬.‫מזרק אחד כסף‬ ‫הַ ּמַ ּבּול ק ֹדֶ ם ּתֹולְדֹותָ יו — ּכְמֹו ׁשֶ ּפֵ ַרׁשְ ּתִ י אֵ צֶל "ו ְהָ יּו י ָמָ יו מֵ ָאה ו ְעֶ ׂשְ ִרים ׁשָ נָה" (שם ו') — לְפִ יכְָך נֶאֱ מַ ר — מִ ז ְָרק אֶ חָ ד‬ :‫ לֹומַ ר ׁשֶ ַאף אֹותִ ּיֹות ׁשֶ ל אֶ חָ ד מִ צְטָ ְרפֹות לַּמִ נְי ָן‬,‫ ו ְֹלא נֶאֱ מַ ר מִ ז ְָרק ּכֶסֶ ף אֶ חָ ד ּכְמֹו ׁשֶ ּנֶאֱ מַ ר ּבַּקְ עָ ָרה‬,‫ּכֶסֶ ף‬ ‫ — מזרק אחד כסף‬The numerical value of these words is 520, being an allusion to Noah who begot children at the age of 500 and also an allusion to the twenty years before his offspring were born when the decree regarding the flood was made (thus together 520 years) — just as I have set forth in my comment upon the verse (Genesis 6:3): “yet his days shall be 120 years”. — It is for this reason that it is here said, ‫ מזרק אחד כסף‬and it is not said, ‫מזרק כסף אחד‬, the number being placed at the end of the phrase, as it is said of the charger (‫)קערת כסף אחת‬, — to indicate that the letters of the word ‫אחד‬, too, should be taken into account in this reckoning (Numbers Rabbah 14:12). :‫ ְּכנֶגֶד ׁשִ בְעִ ים אֻ ּמֹות ׁשֶ ּיָצְאּו מִ ָּבנָיו‬.‫שבעים שקל‬ ‫ שבעים שקל‬SEVENTY SHEKELS — corresponding to the seventy nations that descended from his (Noah’s) sons (Numbers Rabbah 14:12). ֛ ַ ‫ַ ּ֥כף‬ ‫ַאחת עֲ ׂשָ ָ ֥רה ז ָ ָ֖הב מְ ל ָ ֵ֥אה קְ ֽט ֹ ֶרת׃‬ one gold ladle of 10 shekels, filled with incense; :‫ּתֹורה ׁשֶ ּנִּתְ נָה מִ ּיָדֹו ׁשֶ ל הַ ּקָ ּבָ"ה‬ ָ ַ‫ ְּכנֶגֶד ה‬.‫כף אחת‬ ‫ כף) כף אחת‬also denotes “hand”) — in allusion to the Torah that was given from the hand of the Holy One, blessed be He (Numbers Rabbah 13:16).  :‫ ְּכנֶגֶד עֲ ׂשֶ ֶרת הַ ּדִ ּבְרֹות‬.‫עשרה זהב‬ ‫ — עשרה זהב‬TEN SHEKELS, GOLD — corresponding to the Ten Commandments (Numbers Rabbah 13:16). :‫ ּו ִב ְלבַד ׁשֶ ּתַ חֲ לִיף קֹו"ף ּבְדָ לֶ"ת עַ "י ְ א"ת ב"ש ג"ר ד"ק‬,‫ ּגִימַ טְ ִרּיָא ׁשֶ ל קְ ט ֶֹרת תרי"ג מִ צְֹות‬.‫מלאה קטרת‬ ‫ — מלאה קטרת‬The total of the word ‫ קטרת‬according to their numerical value is 613, the number of the Biblical commandments, except that you must exchange the ‫ קו"ף‬by ‫דל"ת‬, according to the “Method of Permutation” known as ‫( א׳׳ת ב"ש ג"ר ד"ק‬by which the first letter of the Alphabet may take the place of the last, the second that of the one before last etc.) (Numbers Rabbah 13:16). ‘[‘’[; This is another method of gematria which is symbolic of all our mitzvot ‫ַ ּ֣פר אֶ ֞חָ ד ּבֶן־ּבָקָ֗ ר ַ ֧אי ִל אֶ ָ ֛חד ֶ ּֽכבֶׂש־אֶ ָ ֥חד ּבֶן־ׁשְ נ ָ֖תֹו לְע ָֹלֽה׃‬ one bull of the herd, one ram, and one lamb in its first year, for a burnt offering; :)‫ ׁשֶ ּנֶאֱ מַ ר ּבֹו "וַּיִּקַ ח ּבֶן ּבָקָ ר" (שם י"ח‬,‫ ְּכנֶגֶד ַאב ְָרהָ ם‬.‫פר אחד‬ ‫ פר אחד‬ONE BULLOCK, [A YOUNG ONE, ‫ — ]בן בקר‬in allusion to Abraham of whom it states, (Genesis 18:7) “And he took a young bull (‫( ")בן בקר‬Numbers Rabbah 13:14). :)‫ "וַּיִּקַ ח אֶ ת הָ ַאי ִל" ו ְגֹו' (שם כ"ב‬,‫ ְּכנֶגֶד יִצְחָ ק‬.‫איל אחד‬ ‫ איל אחד‬ONE RAM — in allusion to Isaac, with reference to whom Scripture states, (Genesis XXII 13) “and he (Abraham) took the ram (‫[ )האיל‬and offered it up … in the stead of his son]” (Numbers Rabbah 13:14). :)'‫ "ו ְהַ ּכְׂשָ בִים הִ פְ ִריד י ַעֲ ק ֹב" (שם ל‬,‫ ְּכנֶגֶד י ַעֲ ק ֹב‬.‫כבש אחד‬ ‫ כבש אחד‬ONE LAMB — in allusion to Jacob of whom Scripture states, (Genesis 30:40) “and Jacob did separate the lambs” (Numbers Rabbah 13:14). ‫ׂשְ עִ יר־עִ ּזִ ֥ים אֶ ָ ֖חד לְחַ ָּטֽאת׃‬ one goat for a sin offering; :)‫ִירת יֹוסֵ ף ׁשֶ ּנֶאֱ מַ ר ּבֹו "וַּיִׁשְ חֲ טּו ׂשְ עִ יר עִ ּזִים" (שם ל"ז‬ ַ ‫ ְלכַּפֵ ר עַ ל מְ כ‬.‫שעיר עיזים‬ ‫[ שעיר עזים‬ONE] KID OF THE GOATS — in order to make expiation for the “selling of Joseph” with reference to whom it states, (Genesis 37:31) “and they slaughtered a kid of the goats” (Numbers Rabbah 13:13). ָ }‫ֶן־צּועֽר׃ {פ‬ ֥ ִ ‫ם ּב ָ ָ֣קר ׁשְ ַ֒ני ִ֒ם אֵ ִ ֤ילם חֲ מִ ּׁשָ ה֙ עַ ּתֻ ִ ֣דים חֲ מִ ּׁשָ֔ ה ְּכב‬ ‫ָׂשים ְּבנֵי־ׁשָ ָנ֖ה חֲ מִ ָ ּׁ֑שה ֶז֛ה ׇק ְר ַ ּ֥בן נְתַ נ ֵ ְ֖אל ּב‬ ֮ ‫ּול ֶ ְ֣זבַח הַ ּׁשְ לָמִ י‬ and for his sacrifice of well-being: two oxen, five rams, five he-goats, and five yearling lambs. That was the offering of Nethanel son of Zuar. :‫ ְּכנֶגֶד מ ֹׁשֶ ה ו ְַאהֲ רֹן ׁשֶ ּנָתְ נּו ׁשָ לֹום ּבֵין י ִׂשְ ָראֵ ל לַאֲ בִיהֶ ם ׁשֶ ּבַּׁשָ מַ י ִם‬.‫ולזבח השלמים בקר שנים‬ ‫ ולזבח השלמים בקר שנים‬AND FOR A SACRIFICE OF PEACE-OFFERINGS TWO OXEN — The two peace-offerings are an allusion to Moses and Aaron who made peace between Israel and their Father in Heaven (Numbers Rabbah 13:19). ‫ ׁשָ ֹלׁש חֲ מִ ּׁשִ ּיֹות‬,‫ּתֹורה נְבִיאִ ים ּוכְתּובִים‬ ָ ‫ ּו ְכנֶגֶד‬,‫ ׁשְ ֹלׁשָ ה מִ ינִים ְּכנֶגֶד ּכ ֹהֲ נִים ּו ְלוִּיִם וְי ִׂשְ ְראֵ לִים‬.‫אלים כבשים ועתדים‬ ‫ְּכנֶגֶד חֲ מִ ּׁשָ ה חֻ מְ ׁשִ ין ו ַחֲ מֵ ׁשֶ ת הַ ּדִ ּבְרֹות הַ ּכְתּובִין עַ ל לּוחַ אֶ חָ ד ו ַחֲ מִ ּׁשָ ה הַ ּכְתּובִים עַ ל הַ ּׁשֵ נִי; עַ ד ּכָאן ּבִיסֹודֹו ׁשֶ ל ַרּבִי‬ :‫מ ֹׁשֶ ה הַ ּדַ ְרׁשָ ן‬ ‫ — אילם כבשים ועתדים‬three species — in allusion to the three divisions of the nation: priests, Levites and ordinary Israelites, and also in allusion to the Pentateuch, the Prophets and the Hagiographa, the three sections of the Holy Scriptures. There are three times “five”, in allusion to the “Five Books of Moses”, to the five Commandments written on one of the Tablets and to the five written on the other (Numbers Rabbah 14:10). Thus far have I found in the work of R. Moshe the Preacher. ‫ָָאדם ּו ַבּבְהֵ ָ ֑מה ּבְי֗ ֹום הַ ּכ ִ ֹ֤תי ׇכל־ּבְכֹו ֙ר ּב ֶ ְ֣א ֶרץ מִ צ ַ ְ֔רי ִם הִ קְ ַ ּ֥דׁשְ ּתִ י א ָ ֹ֖תם ִלֽי׃‬ ֖ ָ ‫ִ ּ֣כי ִ ֤לי ׇכל־ּבְכֹו ֙ר ִּבב ְֵנ֣י י ִׂשְ ָראֵ֔ ל ּב‬ For every male first-born among the Israelites, human as well as beast, is Mine; I consecrated them to Myself at the time that I smote every [male] first-born in the land of Egypt. ,‫ְכֹורי מִ צ ְַרי ִם וְלָקַ חְ ּתִ י אֹותָ ם לִי — עַ ד ׁשֶ ּטָ עּו בָעֵ גֶל‬ ֵ ‫ ׁשֶ הֲ גִּנ ֹתִ י עֲ לֵיהֶ ם ּבֵין ּב‬,‫ ׁשֶ ּלִי הָ יּו הַ ּבְכֹורֹות ּבְקַ ו הַ ּדִ ין‬.‫כי לי כל בכור‬ :"‫ו ְעַ כְׁשָ ו "ו ָאֶ ּקַ ח אֶ ת הַ ְלוִּיִם‬ ‫ כי לי כל בכור‬FOR ALL THE FIRSTBORN [OF THE CHILDREN OF ISRAEL] ARE MINE — This means: they became Mine by strict right (lit., by the line of justice), because I protected them distinguishing between them and the firstborn of Egypt, and I took them as Mine — until they sinned by worshipping the Golden Calf, but now ‫ ואקח את הלוים‬I HAVE TAKEN THE LEVITES in their stead. ֵ ‫֖ז ֹאת אֲ ֶ ׁ֣שר ַל ְלו ִ ִּי֑ם מִ ֶּב ֩ן חָ מֵ֨ ׁש ו ְעֶ ׂשְ ִ ֤רים ׁשָ נָה֙ ו ָמַ֔ עְ לָה י ָבֹו ֙א ִלצ ְ֣ב ֹא ָצ ָ֔בא ּבַעֲ ב ַ ֹ֖דת ֥א ֹהֶ ל‬ ‫מֹועֽד׃‬ This is the rule for the Levites. From twenty-five years of age up they shall participate in the work force in the service of the Tent of Meeting;  ‫ הָ א כֵיצַד? מִ ּבֶן כ"ה ּבָא ִללְמ ֹד הִ לְכֹות‬,)'‫ ּובְמָ קֹום ַאחֵ ר אֹומֵ ר "מִ ּבֶן ׁשְ ֹלׁשִ ים ׁשָ נָה" (במדבר ד‬.‫מבן חמש ועשרים‬ ‫ מִ ּכָאן לְתַ לְמִ יד ׁשֶ ֹּלא ָרָאה סִ ימָ ן י ָפֶ ה ּבְמִ ׁשְ נָתֹו ּבְחָ מֵ ׁש ׁשָ נִים ׁשּוב אֵ ינֹו‬,‫עֲ בֹודָ ה ו ְלֹומֵ ד חָ מֵ ׁש ׁשָ נִים ּובֶן ׁשְ ֹלׁשִ ים עֹובֵד‬ :)‫רֹואֶ ה (ספרי; חולין כ"ד‬ ‫ מבן חמש ועשרים‬FROM TWENTY AND FIVE [YEARS] AND UPWARD [THEY SHALL GO IN TO WAIT UPON THE SERVICE] — But in another passage, it states, (Numbers 4:3) “from thirty years old [and upwards … all that enter into the host to do the work in the tabernacle]”! How are these apparently contradictory passages to be reconciled? In the following way: From twenty five years on he (the Levite) comes to learn the laws regulating the service, and he studies for five years, and at the age of thirty he may actually do the service. — From here we may derive the principle that a pupil who does not see an auspicious omen (i. e. success) in his study during five years will never see it. (Sifrei Bamidbar 62; Chullin 24a.) ‫ֵאמ ֹר׃‬ ֖ ‫ַר־סִ י ַ֠ני ּבַּׁשָ ָ֨נה הַ ּׁשֵ ִ֜נית ְלצֵאתָ֨ ם מֵ ֶ ֧א ֶרץ מִ צ ַ ְ֛רי ִם ּב ַ֥ח ֹדֶ ׁש הָ ִר‬ ֽ ‫אׁשֹון ל‬ ֠ ‫וַי ְדַ ֵ ּ֣בר י ְה ֹ ָו֣ה אֶ ל־מ ֶ ֹׁ֣שה בְמִ דְ ּב‬ ‫ יהוה‬spoke to Moses in the wilderness of Sinai, on the first new moon of the second year following the exodus from the land of Egypt, saying: ָ ‫ לָמַ דְ ּתָ ׁשֶ אֵ ין סֵ דֶ ר מֻ קְ ּדָ ם ּומְ אֻ חָ ר ּב‬,‫ ּפָ ָרׁשָ ה ׁשֶ ּבְר ֹאׁש הַ ּסֵ פֶ ר ֹלא נֶאֶ מְ ָרה עַ ד אִ ּיָר‬.‫בחדש הראשון‬ ‫ וְלָּמָ ה ֹלא פָ תַ ח‬,‫ַּתֹורה‬ ;‫ַארּבָעִ ים ׁשָ נָה ׁשֶ הָ יּו י ִׂשְ ָראֵ ל ּבַמִ דְ ּבָר ֹלא הִ קְ ִריבּו אֶ ּלָא ּפֶ סַ ח זֹו ִּב ְלבָד (ספרי‬ ְ ‫ ׁשֶ ּכָל‬,‫ּבְזֹו? מִ ּפְ נֵי ׁשֶ הִ יא גְנּותָ ן ׁשֶ ל י ִׂשְ ָראֵ ל‬ :)‫תוספתא קידושין ל"ח‬ ‫[ בחדש הראשון‬AND THE LORD SPAKE UNTO MOSES] IN THE FIRST MONTH — The section which appears at the commencement of this Book was not spoken before Eyar (the second month; cf. Numbers 1:1): you learn, therefore, that there is no “earlier” or “later” (no chronological order) in the Torah. But why, indeed, did not Scripture open the Book with this section? Because it implies something disparaging to Israel (Sifrei Bamidbar 64:1) — that during all the forty years they were in the wilderness they offered only this single Passover sacrifice (Tosafot on Kiddushin 38b s. v. ‫)הואיל‬ ‫ת־ק ְר ַ ּ֤בן י ְהֹו ָה֙ ּב ְ֣מ ֹעֲ ֔דֹו ּב ְ֖תֹוְך ּבְנֵ ֥י‬ ֑ ָ ‫ַ֠וּי ֹאמְ ֠רּו הָ אֲ נ ִ ָׁ֤שים הָ ֵ֙הּמָ ה֙ אֵ ֔ ָליו אֲ נַ ֥חְ נּו טְ מֵ ִ ֖אים ל ְֶנ֣פֶ ׁש‬ ‫ָאדם ָ ֣לּמָ ה נִּג ַ ָ֗רע ְל ִבלְּתִ֨ י הַ קְ ִ֜ריב אֶ ׇ‬ ‫י ִׂשְ ָר ֵאֽל׃‬ those householders said to them, “Impure though we are by reason of a corpse, why must we be debarred from presenting ‫’יהוה‬s offering at its set time with the rest of the Israelites?” ‫הֹורים וְי ֵָאכֵל הַ ָּבשָֹר‬ ִ ְ‫ ָאמְ רּו לֹו יִּז ֵָרק הַ ּדָ ם עָ לֵינּו בְכ ֹהֲ נִים ט‬,‫ ָאמַ ר לָהֶ ם אֵ ין קָ דָ ׁשִ ים קְ ֵרבִים ּבְטֻ מְ ָאה‬.‫למה נגרע‬ ‫ ׁשֶ ּכָל זְמַ ן‬,‫ ָאמַ ר לָהֶ ם "עִ מְ דּו ו ְאֶ ׁשְ מְ עָ ה" — ּכְתַ לְמִ יד הַ ּמֻ בְטָ ח לִׁשְ מ ֹעַ מִ ּפִ י ַרּבֹו; אַ ׁשְ ֵרי י ְלּוד אִ ּׁשָ ה ׁשֶ ּכְָך מֻ בְטָ ח‬,‫הֹורים‬ ִ ְ‫לִט‬ ‫ אֶ ּלָא ׁשֶ ּזָכּו אֵ ּלּו‬,‫ּתֹורה ֻּכּלָה‬ ָ ַ‫ּוראּוי ָה הָ י ְתָ ה פָ ָרׁשָ ה זֹו לֵָאמֵ ר עַ "י ְ מ ֹׁשֶ ה ּכִׁשְ ָאר ּכָל ה‬ ְ ;‫ׁשֶ הָ י ָה רֹוצֶה הָ י ָה מְ דַ ּבֵר עִ ם הַ ּׁשְ כִינָה‬ :)‫ ׁשֶ ּמְ ַג ְל ְּגלִין זְכּות עַ "י ְ זּכַאי (שם‬,‫ׁשֶ ּתֵ ָאמֵ ר עַ ל י ְדֵ יהֶ ן‬ ַ ‫ למה נגרע‬WHEREFORE ARE WE KEPT BACK? — He (Moses) had said to them, “Sacrifices are not permitted to be offered by anyone who is in a state of uncleanness”. They retorted, “‫למה‬ ‫ — ”נגרע‬Why should that prevent us? Let the blood be sprinkled on our behalf by clean priests, and let the flesh be eaten by the clean”. (i.e. let us partake of the flesh at night when we shall already be clean: see Note). Thereupon he said to them: “Stand still (i.e. wait a short time) and I will hear [what the Lord will command concerning you]” — he said this with confidence, like a pupil who is certain that he will get information from his teacher at any time. Happy, indeed, is a human being (lit., one born of woman) who may so confidently rely that at any time when he wishes to do so he may speak with the Shechinah! — This section, in fact, ought to have been said by Moses, just as all the other sections of the Torah, only that these men were privileged that it should be promulgated through their intervention, because “meritorious deeds are brought about by worthy men” (Sifrei Bamidbar 68; Bava Batra 119b). ‫ּׁשּומֽים׃‬ ֥ ַ ‫ָז ַכ ְ֙רנּו֙ אֶ ת־הַ ּדָ ָ֔גה אֲ ׁשֶ ר־נ‬ ֙ ֵ‫ֹאכל ּבְמִ צ ַ ְ֖רי ִם חִ ָּנ֑ם ֵ ֣את הַ ּקִ ּׁשֻ אִ֗ ים ו ְא‬ ִ ַ‫ת ָהֽאֲ בַּטִ חִ֔ ים ו ְאֶ ת־הֶ חָ ִ ֥ציר ו ְאֶ ת־הַ ְּבצ ִ ָ֖לים ו ְאֶ ת־ה‬ We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. ,)'‫ ו ַהֲ ֹלא ְּכבָר נֶאֱ מַ ר "ו ְתֶ בֶן ֹלא יִּנָתֵ ן ָלכֶם" (שמות ה‬,‫ אִ "ּת ֹ ׁשֶ ּמִ צ ְִרּיִים נֹותְ נִים לָהֶ ם ּדָ גִים חִ ּנָם‬.‫אשר נאכל במצרים חנם‬ :)‫ חִ ּנָם מִ ן הַ ּמִ צְֹות (ספרי‬,‫ ּדָ גִים הָ יּו נֹותְ נִין לָהֶ ם חִ ּנָם? ּומַ הּו אֹומֵ ר חִ ּנָם‬,‫אִ ם ּתֶ בֶן ֹלא הָ יּו נֹותְ נִין לָהֶ ם חִ ּנָם‬ ‫[ אשר נאכל במצרים חנם‬WE REMEMBER THE FISH] WHICH WE DID EAT IN EGYPT FOR NOTHING — If you say that they meant that the Egyptians gave them fish for nothing (without payment), then I ask, “But does it not state, (Exodus 5:18): [Go, therefore, now, and work], for there shall no straw be given you”? Now, if they did not give them straw for nothing, would they have given them fish for nothing! — What then is the force of the word ‫ ?חנם‬It means: free from (i.e. without us having been burdened with) heavenly commands (Sifrei Bamidbar 87). ֑ ‫וַּיִצ ַ ְ֣עק מ ֹׁשֶ֔ ה אֶ ל־י ְה ָֹ֖וה ל‬ }‫ֵאמ ֹר אֵ֕ ל ָנ֛א ְר ָ ֥פא ָנ֖א ָלּֽה׃ {פ‬ So Moses cried out to ‫יהוה‬, saying, “O God, pray heal her!” ‫ ׁשֶ הַ ּׁשֹואֵ ל ּדָ בָר מֵ חֲ בֵרֹו צ ִָריְך לֹומַ ר ׁשְ נַי ִם אֹו ׁשְ ֹלׁשָ ה דִ ב ְֵרי תַ חֲ נּונִים‬,‫ ּבָא הַ ּכָתּוב ְללַּמֶ דְ ָך ּדֶ ֶרְך אֶ ֶרץ‬.‫אל נא רפא נא לה‬ :)‫ו ְַא" ַּכ יְבַּקֵ ׁש ׁשְ אֵ לֹותָ יו (ספרי‬ ‫ אל נא רפא נא לה‬HEAL HER NOW, O GOD, I BESEECH THEE — Scripture intends to teach you by this form of prayer the correct attitude in social life — that if one is asking a favour of his fellow man he should first say two or three words of supplication and then solicit the favour (Sifrei Bamidbar 105). ‫ מַ ה ּתַ "ל ? ָאמַ ר לֹו הֲ ׁשִ י ֵבנִי אִ ם אַ ּתָ ה מְ ַרּפֵ א אֹותָ ּה אִ ם לָאו עַ ד ׁשֶ הֱ ׁשִ יבֹו ו ְָאבִיהָ י ָר ֹק י ַָרק ו ְגֹו'; ַראֶ ּבֶ"עֲ אֹומֵ ר‬.‫לאמר‬ '‫ "וַי ְדַ ּבֵר מ ֹׁשֶ ה לִפְ נֵי ה‬,‫ ּכַּיֹוצֵא בֹו‬:‫ְַארּבָעָ ה מְ קֹומֹות ּבִּקֵ ׁש מ ֹׁשֶ ה מִ ּלִפְ נֵי הַ ּקָ ּבָ"ה לַהֲ ׁשִ יבֹו אִ ם י ַעֲ ׂשֶ ה ׁשְ אֵ לֹותָ יו אִ ם לָאו‬ ְ ‫ּב‬ ִ‫ת‬ ַ‫"ע‬ ִ‫ׁש‬ ַ‫ע‬ ִ‫א‬ ַ‫א‬ ִ‫א‬ ֵ ִ‫ׁש‬ ,‫ ּכַּיֹוצֵא בֹו‬,'‫ ה "ל "לֵאמ ֹר"? הֲ יבנִי ם ּגֹואֲ לָם ּתָ ה ם לָאו ד ׁשֶ הֱ יבֹו ּתָ ה ְראֶ ה" ו ְגֹו‬,)'‫לֵאמ ֹר" ו ְגֹו' (שמות ו‬ ַ‫ּת‬ ַ‫מ‬ ‫ ּכַּיֹוצֵא בֹו "ו ָאֶ תְ חַ ּנַן אֶ ל‬,"‫ הֱ ׁשִ יבֹו "קַ ח לְָך‬,)‫"וַי ְדַ ּבֵר מ ֹׁשֶ ה לִפְ נֵי ה' לֵאמ ֹר י ִפְ ק ֹד ה' אֱ ֹלהֵ י הָ רּוח ֹת ְלכָל ּבָׂשָ ר" (במדבר כ"ז‬ :)‫"רב לְָך" (ספרי‬ ַ ‫ הֱ ׁשִ יבֹו‬,)'‫ה' ּבָעֵ ת הַ הִ וא לֵאמ ֹר" (דברים ג‬ ‫ לאמר‬SAYING (more lit., to say, i.e. that he should say) — What is the force of this word? It means “to say” i.e. that God should say, viz., he (Moses) said to Him, “Answer me whether you are going to heal her or not”, — until at length He replied: “If her father had but spit in her face etc.” Rabbi Eleazer, the son of Azariah, said: In four instances Moses asked the Holy One, blessed be He, to tell him whether He would fulfil his request or not. Similar to the case here is, (Exodus 6:12): “And Moses spoke before the Lord, saying, “[Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hearken to me]”. What is the force of the word ‫“ — ?לאמר‬Answer me whether you will redeem them or not”. Until at length the Lord said unto him, (Exodus 6:1) “Now shalt thou see [What I will do to Pharaoh]”. Similar to this is: (Numbers 27:15—18) “and Moses spake unto the Lord, saying, ‘Let the Lord, the God of the spirits of all flesh set a man [over the congregation]’”. He answered him, “Take thee [Joshua the son of Nun, etc.]”. Similar to this is: (Deuteronomy 3:23—26) “And I besought the Lord at that time, saying, [O Lord, God, thou hast begun to show thy servant thy greatness]’ , the Lord replied: “Let it suffice” (Sifrei Bamidbar 105).