meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Chizkuni/Chizkuni/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Chizkuni
  חזקוני
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Chizkuni
  
  Genesis
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  The earth was unformed and desolate. That is, after it was created it was unformed and desolate. Alternatively, the site in which it was to be created was unformed and desolate prior to its creation. Scripture does not mention the creation of anything that cannot be perceived by human eyes, such as the Divine Throne, Gehinnom, etc. Nevertheless, they are included in the statement, “The heavens and the earth were completed and all their conglomerations.” 
  According to the Talmud the heavens were also created unformed and desolate. This is not mentioned, however, out of consideration for the Divine Presence dwelling there.
  And darkness. This phrase is a continuation of the previous verse: “In the beginning Elokim created the heavens and the earth … and darkness.” In other words, darkness is a positive creation, not merely a negation. See <i>Yeshayahu</i> 45:7
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  With Ad-noy. This is the four-letter name signifying the attribute of mercy. From here on this name predominates because the inclination to sin was now too powerful for human beings to survive strict judgment.
  
  
  
  
  
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  This one will bring us rest. Adam was told, “In sorrow you shall eat from it <i>all the days of your life</i>,” and since Adam died before Noach was born, Lemech thought that Noach would repair what Adam had spoiled.
  
  
  
  
  
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  Make a skylight (<i>tzohar</i>). To reconcile two views presented in the <i>Midrash</i> — this is the window through which he dispatched the raven and the dove, but as long as it was closed he hung there a luminous stone. On the plain level <i>tzohar</i> is related to <i>yitzhar</i> — “olive oil”; i.e. the ark was illuminated with an oil lamp. A window would have provided no light since the celestial bodies did not shine throughout the year of the flood. 
  
  In its side. At an extremity, not in the middle, lest it bear the full force of wind and water. Alternatively, it was in the upper third of the side.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Cham was the father of Canaan. Canaan is mentioned here because he was conceived in the ark and born shortly after they exited.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And Lot went with him. Lot’s father, Haran, died on Avraham’s account (see Rashi 11:28), therefore Avraham treated him like a son.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Since I continue to be childless. Without heir. Even though God promised to give the land to his descendants, when Avraham saw that his prayers for offspring were not answered he assumed that he had forfeited this promise through sin.
  
  
  
  
  
  
  
  
  
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  Must be circumcised. The double usage <i>himol yimol</i> indicates that circumcision consists of two components — the removal of the foreskin and the tearing open of the membrane underneath.
  
  
  
  
  
  
  
  
  
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  Who have never known a man. The usual expression is “who have never been known <i>by</i> a man,” indicating the man’s initiating role. Lot’s daughters, however, were shameless, as can be seen from the episode at end of the chapter.
  
  
  
  
  
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  When Elokim caused me to wander. The verb <i>his’u</i> — “caused to wander” — is in the plural, suggesting that <i>elohim</i> here should be rendered “rulers,” referring to Nimrod and his cronies, who banished Avraham for shattering their idols.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The servant took out. The earlier gifts were ordinary engagement presents, whereas these were to finalize the transaction. Alternatively, they were to appease them to let Rivkah go, hence none were given to Besueil because he was only too happy that his daughter was to marry his cousin.
  
  
  
  
  
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  Yaakov then gave. He gave him the pottage <i>in addition</i> to the money to commemorate the sale.
  
  
  
  
  
  
  
  
  
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  Your curse shall be upon me. Even if Yitzchok discovers you he will realize that it was my idea, not yours.
  
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  The fatness of the earth. Eisov received a portion of the Holy Land, the fattest part of the earth. 
  Specifically, he received Mount Seir, which is near the portion of Yehudah; see <i>Yehoshua</i> 24:4
  
  
  
  
  
  
  
  
  
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  For she was a shepherdess. Leah could not tend the flocks because her weak eyes were sensitive to the sun. Alternatively, as the older daughter Leah was treated with greater respect.
  
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  They seemed to him like a few days. He considered it a small price to pay to marry Rochel and would have been willing to work even longer. Alternatively, only in retrospect did they seem like a few days.
  
  
  
  
  
  
  
  
  
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  It is within the power. Hashem knows that I have the power and was afraid lest I avenge myself upon you. That is why He came to warn me.
  
  
  
  
  
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  The remaining camp will survive. He hoped that Eisov would not suspect the existence of a second camp. Alternatively, while Eisov was battling one camp, the other would have time to flee, or else by the time he finished battling the one, he would be too weary to capture the other.
  
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  He could not defeat him. The angel did not have permission to harm him but only to bless him. Nevertheless, he did harm him slightly so that Yaakov would realize that he was an angel.  
  
  
  
  Yaakov’s hip was dislocated. He was able to harm him only because he had been afraid of Eisov.
  
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  Therefore the children of Israel. Yaakov’s children were deserving of this penalty for leaving their father alone. Alternatively, it commemorates Yaakov’s victory over the angel.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Where can I go. Reuvein was afraid his father would suspect him of having orchestrated the deed out of resentment over losing the right of the first born to Yoseif.
  
  
  
  
  
  
  
  
  
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  Where the king’s prisoner’s were jailed. Gavriel came in human form and suggested they examine whose clothing was torn — hers or his. In this way they confirmed his innocence and spared his life. Nevertheless, they did not free him lest she be humiliated.
  
  
  
  
  
  
  
  
  
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  A lad. He belittled Yoseif intentionally lest he be elevated to a position of power and then avenge himself of the butler for forgetting him.
  
  
  
  
  
  
  
  
  
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  They stood before Yoseif. They said nothing but merely stood at a distance. Yoseif was also silent out of pity for Binyamin, but the brothers interpreted his silence as a sign of anger regarding the money.
  
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  Along with our donkeys. Obviously we are being set up, because if he wished merely to speak with us he would not have ordered that our donkeys be brought to the house as well.
  
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  They prepared their offering. The appearance of the gift items had deteriorated along the way so they needed to be made presentable.
  
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  He had portions carried from before him. Each portion was brought before Yoseif for his approval before being served. 
  They drank with him. Non-Jewish wine had not yet been prohibited.
  
  
  
  
  
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  In … the youngest one’s bag. Binyamin was a boy at the time of Yoseif’s sale and his appearance had changed. Yoseif used this ruse to verify that he was not an impostor, knowing that the brothers would not abandon the real Binyamin.
  
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  With the morning light. Most of the purchasers departed before dawn, but Yoseif was afraid that under the cover of darkness they would murder the messenger he intended on sending after them.
  
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  He uses it for divination (or “He was using it for a test”). He left it on the table to test your honesty. An alternative rendering — “He was sure to inquire of the diviners concerning it[s whereabouts]”.
  
  
  
  
  
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  A change of clothing. To replace the ones they had torn on account of his ploy.
  
  
  
  
  
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  Yoseif shall place his hand. It is customary to close the eyes of the deceased immediately upon his expiration. This was a hint that Yoseif would be present at his death and would see to it that he was brought to the cave of Machpeilah for burial. Upon your eyes (<i>al einecha</i>). Alternatively this should be understood as if it were written <i>al inyanecha</i> — “regarding your needs”.
  
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  He sent Yehudah ahead. He sent Yehudah to Yoseif for directions to Goshen so that they would not need to enter Egypt proper at all.
  
  
  
  
  
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  Your father and your brothers. Settle your father in the best of the land — since all he requires is rest and good air — but let your brothers go to Goshen where there is pasture.
  
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  The second year. Since Yaakov arrived, i.e. the fourth year of the famine. For three years they lived on their stores or purchased grain with money. The fourth year they paid with livestock, the fifth with land and the sixth with their bodies. In the seventh year he gave them seed grain and they harvested in the eighth.
  
  
  
  
  
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  Behold your father is ill. Until then no one had ever become sick; when a person’s time came he simply sneezed and his soul expired. But Yaakov requested forewarning so that he would have time to leave last instructions.
  
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  And now your two sons. Yoseif merited producing two tribes because he fed his father’s household in time of famine. Alternatively, it was because he was the first born of Yaakov’s principle wife. Or, it was in order that more tribes would descend from Rochel than from the maidservants.
  
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  I buried her there. I could not bury her in the Machpeilah cave because Eisav had not yet relinquished his claim. By the time Leah died, by contrast, Eisav had emigrated to Seir.  
  On the road to Ephros. I knew that that spot was destined to be in the portion of her son Binyamin; see I <i>Shemuel</i> 10:2.
  
  
  
  
  
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  His bow remained in strength. He restrained himself from repaying his brothers in kind for what they did to him, as one who holds the bow drawn but does not release it. 
  His arms were bedecked. Although he was bedecked in regal ornaments he refrained from lording over his brothers. Mighty One of Yaakov. He derived his extraordinary self-restraint from the Mighty One of Yaakov.
  
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  Blessings of breasts and womb. That is, of heaven and earth. Alternatively, the breasts of nursing mothers will not dry up prematurely and nor will fetuses die in the womb. The breasts are mentioned first because the milk generally appears before the infant is born.
  
  
  
  
  
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  Perhaps Yoseif still bears a grudge. On the way back from the funeral he stopped beside the pit into which he had been cast and blessed Hashem for his miraculous salvation. This caused them to fear that the memory of their deed had been renewed in his mind.
  
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  The priest of Midian. He had been the head priest of Midian, and when he repudiated idolatry the people of his city ostracized him. Therefore, he could not hire a shepherd and his daughters had to shepherd his flock.
  
  
  
  
  
  
  
  
  
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  And they will not heed my voice. Although Hashem promised him: “And they will hearken to your voice” (3:18), however, this was said only regarding the elders and not the rest of the people.
  
  
  
  
  
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  So the people scattered throughout the entire land of Egypt. Egypt was destined to be struck by the plagues in the future, and perhaps the plain Egyptian folk would complain that they did not deserve to be punished, for they never oppressed the B’nei Yisrael. Therefore, Hashem caused Pharaoh to think of this plan of not giving any stubble to the B’nei Yisrael, and when the B’nei Yisrael had to go out and gather the stubble they were beaten even by the Egyptian slaves and maidservants. Therefore, all the Egyptians were afflicted by the plagues.
  
  
  
  
  
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  His aunt Yocheved. Although marriage to an aunt was prohibited in the future, Hashem arranged that Moshe was born from such a union, because a leader is chosen specifically if he has ‘skeletons in the closet,’ so that he will not became haughty, as we find regarding Dovid HaMelech.
  
  
  
  
  
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  And all the water of the river turned into blood. The river turned into blood for only a short while and all the fish died immediately, then, it turned back into water. The Egyptians were unable to drink from the river because it had become polluted as a result of the dead fish and not because it was still blood. We do not find that Pharaoh begged to remove this plague. A further proof is that the sorcerers turned water into blood as well. How were they able to do so if all the water was already blood?
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Articles of silver. This was to compensate for the houses, fields and other possessions that the B’nei Yisrael were unable to take with them, for it is stated explicitly in Bereishis (47:27) that B’nei Yisrael acquired property in Egypt.
  
  
  
  
  
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  It shall be roasted over fire. This was in order that the Egyptians would smell the aroma and know that B’nei Yisrael were devouring the object of their veneration. 
  And bitter herbs. This, too, was a way of showing contempt for the Egyptian’s idol. Not only were B’nei Yisrael to consume it, but they were to do so together with a bitter and unpleasant condiment rather with something sweet and desirable.
  
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  And you must not break any of its bones. This was to ensure that the sacrifice would be consumed without delay since everything connected with it had to be done in a manner of haste. Alternatively, the Pesach sacrifice was supposed to be eaten when one was already satiated, whereas breaking the bones would give the appearance of famishment or gluttony.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And they said (literally, “And they said to say”). They said that this song should be recited every day for all generations.
  
  
  
  
  
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  Bread … from heaven. The bread fell from a place they could not reach to ensure that they would be dependant upon Him continually. 
  That I may test them. The command not to leave over was part of the test because doing so would indicate a lack of faith. If they will walk in [the way of] My teaching. That is, to see if they would engage in study. Since they received their provisions with very little effort they were expected to study continually. 
  Alternatively: That I may test them. Hashem did not need to test them to know how they would behave but the test was needed to appease both the attribute of judgment, which had serious grievances against them, as well as the attribute of mercy, which was overly solicitous towards them. If they will walk in [the way of] My teaching. As long as they did so the attribute of judgment could have no complaint against them
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Ad-noy descended on Mount Sinai. The Torah was given in the desert rather than in the Holy Land so that the other nations could not claim that had it been given in their country they would have accepted it. Alternatively, it could not be given in Eretz Yisrael lest the jealousy of the other tribes be aroused towards the one in whose portion it was given. The original name of this desert was “Sin,” but after the Torah was given, a <i>yud</i> was added to indicate that the Ten Commandments had been given there (the numerical value of the letter <i>yud</i> is 10).
  
  
  
  
  
  
  
  
  
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  The same rights as daughters. The wedding should be as elaborate as that of any other <i>bas Yisrael</i> and should not resemble the wedding of a slave girl.
  
  
  
  
  
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  He must … acquire her as his wife. He is forced to marry her lest another man marry her and then remind her constantly of her disgrace, even though she was only a naïve young girl at the time (<i>Chizkuni</i>).
  
  
  
  
  
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  Make every effort to help him. The commandment is only to <i>help</i> him. Therefore if the owner says, “Its your <i>mitzvah</i> so do it by yourself,” you need not unload the animal (<i>Chizkuni</i>).
  
  
  
  
  
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  Whoever has a claim (literally, “Whoever is a master of words”). The plaintiff (presuming that he is trying to exact something from the defendant) is called a “master of words” because the defendant need only remain silent to win unless solid proof is brought against him.
  
  
  
  
  
  
  
  
  
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  Acacia wood. From here we learn that one should only use for construction the wood of a tree that does not bear fruit.
  
  
  
  
  
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  It should be a hollow structure. This hollow wooden structure was placed inside the copper grate, which reached half way up its sides. Whenever they encamped they would fill the hollow space with earth and it was upon this that they offered their sacrifices. Then when they set out again they would lift the altar by its poles, attached to the upper edge of the grate, and the earth would spill out through the holes in the grate .
  
  
  
  
  
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  Its sound shall be heard. The purpose of this sound was to inform those outside when the <i>Kohein Gadol</i> was performing the service so that they could have the appropriate intentions in mind. Alternatively, it was to distinguish the <i>Kohein Gadol</i> from ordinary <i>kohanim</i> and to indicate the higher level of sanctity he possessed. This explains why the special garments he wore on Yom Kippur did not have these bells—since he performed the entire service alone, no distinction was necessary.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Betzalel son of Uri son of Chur. Unlike Oholiav in v. 6, Betzalel’s lineage is traced back to his grandfather Chur. This is because Chur was murdered for opposing the making of the Golden Calf (Rashi, 32:5); therefore it was appropriate that his grandson would be the one to fashion the <i>mishkon</i>, which was an atonement for that sin.
  
  
  
  
  
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  Remover the golden rings. Aharon’s intentions were pure. The people had asked for a leader in place of Moshe. Aharon feared that if he appointed someone he would refuse to step down when Moshe returned and if he declined to choose someone for them, they would do so themselves. Finally, if he accepted the position himself Moshe might be hurt. Therefore he decided to occupy them with something else in the meantime.
  
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  Now leave Me alone. God was showing concern for Moshe’s honor, because the people had chosen the calf to be their leader in his place.
  
  
  
  
  
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  And take us as Your own possession. Alternatively, “And cause <i>us</i> to take possession (i.e. of the promised land). See Bamidbar 34:17.
  
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  Molten gods. Molten gods are mentioned specifically because the calf was made from molten gold. Nevertheless, all other forms are included as well.
  
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  They were afraid to come close to him. They believed he had been transformed into an angel.
  
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  If his offering is a burnt-offering. This means the owner used an expression of a burnt-offering when he sanctified his offering. The Torah begins with the burnt-offering (עולה) because it is the most sublime (מעולה) and is consumed completely (עולה כלולה למעלה).
  He shall bring. This refers to dedicating it.
  To the entrance of the Tent of Meeting. This teaches that one who brings an offering should not tell the kohein to come and take the consecrated animal from his house, because this is not an honorable way to act towards God.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  If his means are not sufficient. We do not tell him to borrow or work until he has the money [for a sheep]. If he has a sheep but not enough money for his needs, how do we know he should bring the offering of a poor man? The Torah says: For [the acquisition of] a sheep.
  One for a sin-offering and one for a burnt-offering. The sin-offering of a bird includes no food for the altar, besides the blood, therefore, one must bring two birds — one as a sin-offering for the koheins consumption and one as a burnt-offering for the altar. However, the rich man sin-offering is only one sheep or goat, since it provides for the koheins consumption as well as innards for the altar.
  
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  One tenth of an ephah. Although this is an exceedingly small amount it is sufficient since it includes a fistful for the altar and the remnants for the kohein. The Torah prefers him to perform the mitzvah immediately and not wait until he is able to bring a sheep or goat. Similarly, regarding ערכים (pledging the value of lives) a poor man gives one silver shekel immediately and does not wait until he becomes wealthy and can bring fifty shekalim.
  
  
  
  
  
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  A continual fire. Even on Shabbos, even when in a state of impurity. 
  It shall not go out. Even during their travels the flame should not be extinguished so as to honor Hashem. Thus, they covered it with a large copper pot.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Is repulsive to you. You must not deal with them as merchandise.
  The Torah did not mention the names of the fish because they are covered from the eye of man.
  
  
  
  
  
  
  
  
  
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  The <i>kohanim</i>. And not the invalid <i>kohanim</i>. From where do we know that all the Israelites are included [to be eligible to rule concerning the plague of <i>tzora’as</i>]? The Torah states: “or to one.” If so, why does the Torah say, “of his sons, the <i>kohanim</i>”? This teaches that the pronouncement of pure or impure must be from the mouth of the <i>kohein</i>. How is this accomplished? An Israelite Torah scholar looks at the plague of <i>tzora’as</i> and tells the <i>kohein</i> what to say, even if the <i>kohein</i> is a simpleton: [The Israelite tells the <i>kohein</i>,] “Say it is unclean” and he will be unclean, “say he is clean” and he will be clean. 
  
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  The <i>tzorua</i>. Even a <i>kohein godol</i>, about whom it says regarding mourning over the dead (21:10), “[He] shall not let his hair grow wild and he shall not tear his garments,” in this case he shall have a tear in his garments.  
  He shall mourn over his deeds since it was due to his bad deeds that the plague came to him.
  And he must cover his head down to his upper lip. This is to stop the bad odor that emanates from his mouth so that he will not harm other people.
  
  
  
  
  
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  On the day of his purification. This teaches that the declaration of being pure or unclean, the slaughtering of the birds, the sprinkling of the bird’s blood, and the <i>metzoro</i>’s shaving shall be performed in the day. Additionally, this teaches that he should not delay.
  He shall be brought to the <i>kohein</i>. This means that the matter of his purification shall be brought to the <i>kohein</i>, but the <i>metzoro</i> himself is prohibited to enter the encampment. Similarly, it says close by, “the <i>kohein</i> shall go out beyond the encampment.” An alternative explanation is that on the day of his purification they bring him to the edge of the encampment and the <i>kohein</i> goes out to meet him.
  
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  And the live bird in the blood. This is done so it will be stained speckled when it is sent into the field. Then, its kind will recognize that the bird has been tampered with and they will gather against it and kill it. As a result, another <i>metzoro</i> will not find it and use it as a sacrifice, which would be contrary to what the Torah said: “It shall atone for him,” but not for another person. Our Sages also said that if the bird returns the <i>tzora’as</i> will return. The proof comes from the verse, “Is My inheritance to Me a speckled bird of prey?” (Yirmiyahu 12:9). Where is it that the Torah speaks of a speckled bird if not in this place? However, the Talmud proves that the bird that is sent away is permitted based on logic: It cannot be that the Torah says to send it away and it would be a stumbling block.
  
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  He shall shave. He shaves what has grown in those seven days, for he would shave twice.
  
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  When you will come. It does not say, “when you will come” in regard to the eruptions affecting people and garments because they were applicable even in the wilderness. However, since they did not have houses in the wilderness it says concerning the eruption in houses, “When you will come into the land of Canaan.” 
  And I shall put the eruption of <i>tzora’as</i>. There are those who explain according to the plain meaning that since it says later on (Devarim 12:2), “You shall utterly destroy all the places where the nations, that you shall possess, worshipped their gods” — but the Jews would not know in which places the Canaanites worshipped — therefore the eruption in the houses serves the purpose of informing them in which place the Canaanites worshipped their idols so they would be destroyed.
  
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  For all the eruptions of <i>tzora’as.</i> This teaches that one should not look at the eruptions until he is expert in all of them that are written here and their names.
  
  
  
  
  
  
  
  
  
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  No man. This refers to the kohanim, for it is already obvious that no stranger may enter the Sanctuary.
  Shall be present. Because perhaps an incident of impurity will happen to them while they are there, and the <i>Kohein Godol</i> does not atone for impurity that happens on that day itself.
  
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  The man [so] designated. The Midrash states that this man’s time to die was within that year, for the one who carried the goat did not live out the year. Therefore, they would choose a man whose time had come to die within that year, for they were very adept in the wisdom of astrology.
  
  
  
  
  
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  And to the entrance of the Tent of Meeting. As long as Moshe did not yet establish the Mishkan the sacrifices could be offered in any place, as we find (Shemos 24:5): “He sent the youths [first-born] of B’nei Yisrael and they offered burnt-offerings.” After the Mishkan was established they were cautioned and it was prohibited to sacrifice except at the entrance of the Tent of Meeting. It shall be considered for that person as blood. The verse speaks of non-consecrated animals, to accustom them to withdraw from idol worship, as it continues to explain, “They shall no longer slaughter their sacrifices to the demons after which they go astray.” Moshe commanded them now that they should turn their non-consecrated meat into peace-offerings. 
  He has spilled blood, and that person shall be cut off. He has spilled blood that he should have cast before Hashem.
  
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  Or fowl. Whether many or few; based on this the Sages said that if one slaughters one hundred wild animals in one place, he covers all their blood with one covering, and if he slaughters a wild animal and a bird in one place, there is one covering for both.
  Wild animal or fowl. From this we derive that] the fowl should resemble the wild animal, just as the wild animal is [a type that is] not sacrificed, so too the [type of] fowl [we are dealing with is one that] is not sacrificed, which excludes [a type of] fowl that is sacrificed on the altar; the blood of these need not be covered (Chullin 84a).
  
  
  
  
  
  
  
  
  
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  You shall slaughter it to be acceptable for you. You should give of your free will, and not be miserly about what you sacrifice to Hashem. This is said because there are some people who do not offer the sacrifices with a whole heart, but only because they see their friends doing so and they will be embarrassed if they do not offer as well.
  
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  You shall love your fellow. The <i>lamed</i> [of לרעך] is extra … it does not say ואהנת רעך כמוך [without the <i>lamed</i>] because it is impossible to do so [to love him as yourself], but rather you shall love לרעך, which means you shall love to do good for him, as you would like that he should do for you.
  
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  If a proselyte comes to live with you. If someone comes and says, “I am a convert,” you might think you should accept him, therefore the Torah says, “with you,” only someone who is known to you.
  
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  As one of your native born. Just as the native born accepted upon himself the entire Torah, so too does a proselyte. From here the Sages said that a proselyte who accepts upon himself the entire Torah except for one thing is not accepted. Rabbi Yossi ben Rabbi Yehudah says even a little matter from Rabbinic law (Toras Kohanim).
  
  
  
  
  
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  That curses. This refers to the verse above, “You shall keep my statues,” as if to say, it is only logical that you should keep My commandments because “any man that curses his father or his mother shall surely be put to death” and since there is a punishment for one who slights his father or mother, so much the more so there is an obligation upon you to keep My commandments, as I am your Father, your King, your Creator.
  His father. But not your father’s father. Or his mother. But not your mother’s mother (<i>Toras Kohanim</i>).
  He has cursed his father or mother. The verse juxtaposes “curses” to “his father” and “has cursed” to “his mother” to teach that one is liable for cursing one without the other.
  
  
  
  
  
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  However, he may not enter to the Curtain and he shall not approach the Altar. If it only mentioned that a blemished <i>kohein</i> may not approach the Curtain and did not mention the Altar, I would have thought that although he is invalid to approach the Curtain, which is inside [the Sanctuary], still, he should be permitted to approach the Altar which is not inside. And if only the Altar was mentioned and not the Curtain, I would have thought that he may not approach the Altar which is prepared for Divine service, but the Curtain, which is not prepared for service (except for sprinkling the blood of the burnt oxen), he would not be invalid for approach. Therefore, it needs to mention both the Altar and the Curtain. 
  For I am Adonoy, who sanctifies them. “Them” refers to the Curtain and the Altar, and therefore it is not fitting that a blemished <i>kohein</i> approach them.
  
  
  
  
  
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  And they shall not profane My holy name. A sacrifice comes only for My honor and the holiness of My name, and someone who offers it while not pure is not sanctifying, but rather profaning.
  
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  Unless he has washed his body. I might have thought he should wash each limb separately, therefore the Torah says, “When the sun sets, he is pure.” This teaches that just as the sun sets entirely as one, so too, his dipping into the water should be entirely as one.
  
  
  
  
  
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  In the afternoon is a Pesach. The eve of the first day of Yom Tov and the night are called Pesach, because they are busy with the offering with that name. The rest of the Festival, from the first night and onwards, is called the Festival of Matzos.
  
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  The first fruits of your harvest. It is improper character traits to eat from the new fruits before you bring an offering to Hashem from them.
  
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  You shall proclaim on this very day. The Torah does not specify this Festival’s date in the month as it specifies the other appointed times. The reason is that if it were to specify the date we would not count the seven weeks. We would merely rely on the date to make the Festival. However, the counting is a great thing as we explained previously … Since the counting of fifty days is only for the sake of Shavuos, the <i>omer</i> offering is not considered a “season” and we do not bless Shehecheyanu [Who has kept us alive … to this season] on the <i>omer</i>.
  
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  And you shall afflict. Regarding the First Tablets it says (Shemos 24:11), “And they perceived Hashem, and they ate and drank,” and from that increase in eating and drinking they bowed to the Golden Calf. Therefore, Hashem commanded to fast on the day the Second Tablets were given, which was Yom Kippur.
  
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  [A day] of holy assembly. This can be compared to a king whose sons came to greet him for the first visit. He asked them, “When will you return?” They replied, “In fifty days.” And they departed … On the third visit they said to him, “We can’t return for another seven months.” He told them, “If so, I request that you stay here another day with me so I can be satisfied seeing you, since you will be away for so long.
  
  
  
  
  
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  Atop the pure menorah. On the purity of the menorah — it should not be supported with splinters or pebbles.
  Before Hashem. He must not fix it outside and bring it inside.
  
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  And all those who heard him shall lay their hands. Why does this case require laying of the hands more than any other death penalty? The answer is because at the time of the verdict the judges had to demand from the witnesses to repeat what they heard explicitly, and the witnesses had to pronounce clearly the blasphemy they heard. Therefore they laid their hands upon him as if to say, “The sin that we had to curse Hashem’s Name is entirely your fault, because you caused it”.
  
  
  
  
  
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  When you come to the land. After inheriting and settling the land, as it says (v. 3), “Your vineyard,” “Your field,” which means each person should know where his portion is.  
  The land shall be at rest. This connotes being null and void. I might think this means you should not dig pits, ditches, or cisterns; therefore the Torah says (v. 4): “You shall not plant your field and you shall not prune your vineyard.”  
  
  A <i>Shabbos </i>for Adonoy. Rashi explains this means for Hashem’s sake.  That is to say, your intention should not be to leave it fallow so the land will improve; rather, your intention should be to perform Hashem’s commandment.
  
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  And the grapes of your untended vines. These are the grapes that come without labor and without trouble, like grain crops that grew on their own. The proof is that it says (v. 11), “You shall not reap crops that grew on their own; and you shall not gather the [grapes of] its untended vineyard.” The Targum is: “That which was left,” what was left behind and not pruned.  
  It shall be a year of complete rest for the land. It is not in your possession in that year.
  
  
  
  
  
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  Threshing will overtake. In the same way you are consistent in keeping my commandments without cessation, so too, your blessing will be unceasing and there will be no interruption between one blessing and the next.
  
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  And establish My covenant with you — that I swore to your forefathers that you would be as numerous as the stars of the heavens and the dust of the earth.
  
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  You will eat the old long kept. There will be such an abundance of produce that the remnant [of the previous year’s produce] will be mixed with the new produce after the harvest each year, and because of that “you will eat the old long kept and the old”.
  
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  You will eat the flesh of your sons. As opposed to (v. 9), “and make you fruitful.” There are those who explain this refers to the people of lineage who marry their children to dishonorable families, and they take money from them as a reward; this is the first blow.
  
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  Even when they are in the land of their enemies. What is left to the people of Israel that it would be possible to say they were not despised and loathed? All the precious gifts that were given to them were nullified from them! Rather, if it were not for the Sefer Torah that has remained with the Jewish people they would be no different at all than any other nation. This is the foundation of the <i>piyut </i>composed (for Aseres Yamei Teshuvah and Yom Kippur): “There is no remnant besides this Torah!”.
  
  
  
  
  
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  And if he sells. Or if he sells.
  
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  And the stranger who approaches. Even if they are descendants of Levy, for they may not approach; they may only take it down and erect it, and they camp around the <i>Mishkon</i>.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  On the day that Hashem spoke to Moshe. At the time Hashem spoke to Moshe at Har Sinai, Nadav and Avihu were alive, but they died in the wilderness in the Tent of Meeting when it was in the Sinai Desert.
  
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  They are presented. Since the Israelites are occupied with plowing and harvesting grain and grapes, and other work, and they are not available to serve the <i>Mishkon.</i> Therefore, the <i>kohanim</i> and Levites were presented in their stead.
  
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  Instead of all the firstborn. The firstborn were not meant to inherit land, so that they would not have a worldly occupation. They would only have the service of Hashem so they would be quick and habitual in it. When the Levites were taken in their place, Hashem commanded that they would not be given an inheritance. Rather, tithes would be given to them. Therefore, the firstborn receives a double portion: the portion fitting for him and the portion fitting for the Levite.
  
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  Of Kehos was the family of Amram. This presents the lineage of Moshe, but Aharon is not included with him at all, as it says (Divrei HaYomin I, 23:13-14): “The sons of Amram; Aaron and Moses, and Aaron was separated, to be sanctified as most holy… but as for Moses, the man of God — his sons were to be called in the tribe of Levi”.
  
  
  
  
  
  
  
  
  
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  And they shall not defile their camps. Since the Divine Presence is among them and they are encamped around the <i>Mishkon</i>, they must purify their camp from all impurity and cleanse themselves from theft and any doubt of immorality, such as a <i>Sotah</i>, as well as keeping the laws of the <i>Nazir</i> in purity.
  
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  To Adonoy [then] to the <i>kohein</i>. The Holy One is the Father of the proselyte and He inherits from the proselyte. Consequentially, it shall be given to the member of His household, who is the <i>kohein</i>.
  
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  And he shall bring her offering for her. It cannot be said that this offering is to atone for her, because the offering of the wicked is an abomination. Rather, the husband brings the offering for atonement, for he saw her immorality at the start and did not rebuke her. He thus caused that the hallowed and awesome Name of Hashem be erased in the water.
  
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  If you have gone astray. It does not say אם שטית (if you have gone astray), but rather כי שטית (because you strayed), which means: The woman showed great immorality and all this shame is coming to her because she strayed, for her husband was jealous of her and nevertheless she secluded herself.
  
  
  
  
  
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  They shall bestow My Name. My Name is mentioned in each blessing so the <i>kohanim</i> will bless in My Name and not theirs.
   Thus, “and I will bless them” — the people of Israel — and the <i>kohanim</i> should not say, “We will bless the people of Israel”.
  
  
  
  
  
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  They stood by during the counting. Rashi explained: “They stood with Moshe and Aharon when they counted [Bnei] Yisroel.” Therefore, “They brought their offerings” (v. 3) as an atonement because they counted Bnei Yisroel. We find the same in the section about the war with Midyan, “And they said to Moshe: Your servants have taken a census of the soldiers who went out to war… We have therefore brought an offering for Hashem… to atone for ourselves” (31:49-50).
  
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  Two [of the] wagons were given to the sons of Gershon because their service was lighter — the covering tapestries, screens, curtains, stakes and ropes of the curtains.
  
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  Four [of the] wagons were given to the sons of Merori because their service was heavier — the beams of the <i>Mishkon</i>, its bars and sockets, and the pillars around the courtyard and their sockets, stakes and ropes.
  
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  Nachshon the son of Aminadav. He was not called a leader here so that he would not become haughty since he was the first to bring an offering. The others were called leaders, though, because they humbled themselves and brought after him.
  
  
  
  
  
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  Instead of all firstborn. If the firstborn were to do the Divine service it could result in a plague. This is because the father of a firstborn is not necessarily a firstborn himself, and as a result the firstborn would not have the advantage of learning about the service from his father. When he came to do the Divine service he would not know how to be careful and would make mistakes, causing a plague, as we find regarding Nadav and Avihu. The Levites, on the other hand, since they and their descendants were chosen, will have experience and do the Divine service properly and be careful. Furthermore, they will not do any other work besides the Divine service, so that their hands will not become accustomed to labor, which would make their arms and fingers thick and heavy, not suitable for playing the harp and violin.
  
  
  
  
  
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  Why should we be excluded. They asked why they would not be allowed to eat from the offerings while impure, since the previous year they ate from the Pesach offering even though they were impure. The reason was, however, because at that time they were not yet commanded in this matter.
  
  
  
  
  
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  You shall blow with the trumpets. So that the people of Israel will hear and know that the offerings are being brought and they will focus their concentration towards Heaven.
   And for your peace-offerings. This refers to the sheep brought on Atzeres (Shavuos), for the rule is that they only blew the trumpets for an obligatory public offering.  
  And it shall be a remembrance for you. Since on your joyous days, which are the festivals, “you shall blow with the trumpets,” and therefore when you blow <i>teruah</i> at wartime Hashem will remember the merit of the offerings and you will be delivered.
  
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  The gatherer. If a person could not travel with his own banner he would be gathered with the camp of Dan, which was the last. It was impossible to wait longer than that, because then he would be left alone. That is why Dan was called the gatherer, as in the verse, “and no one gathers me home” (Shoftim 19:18).
  
  
  
  
  
  
  
  
  
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  Please let her not be like the dead. A <i>metzora</i> is considered a dead man. The explanation of this verse is: Please let our sister not be like one who came out a <i>metzora</i> from his mother’s womb due to your lack of prayer, and this would be as if half of his own flesh was consumed, as we learn: A minor who comes out a <i>metzora</i> from his mother’s womb can never ever be purified. Since this leprosy came through sin there is an opening to say that it can be taken away through prayer, as we found concerning Pharaoh and other places. Therefore, you have to pray for her.
  
  
  
  
  
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  You shall strengthen yourselves. They needed to strengthen themselves because those days were the days of the first ripening of grapes and the vineyards were guarded well.
  
  
  
  
  
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  Is it not better for us to return to Egypt. When we were in Egypt, if someone died he would have at least left his possessions to his relatives or neighbors, but now, everything will be spoils.
  
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  Please, let my Master’s power be enhanced. Let the Attribute of Mercy be victorious over the Attribute of Justice in order to subdue Your anger, and this is ‘power,’ as it says, “One who is slow to anger is better than a mighty man” (Mishlei 16:32). Another explanation: It refers to the verse above, “The nations will say” — show Your might to all that You are able to bring them to the Land and vanquish kings before them.
  
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  Slow to anger. Here, Moshe did not mention the name of God א-ל [from the Thirteen Attributes of Mercy], because it connotes strength and might, and he did not want Hashem to show His might to Israel. He also did not mention “merciful and gracious” because these Attributes are relevant in requesting a gift, and Moshe was only asking that Hashem should forgive them and not for a gift. Additionally, he did not wish to mention “and truth” because he was asking Hashem to forgive them beyond the letter of the law, and truth connotes the strict letter of the law.
  
  
  
  
  
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  Each citizen. A Jew may bring wine-offerings, but a non-Jew may not bring wine-offerings without a sacrifice. Based on this, the Sages said that a non-Jew who sends burnt-offerings from overseas and did not send money for wine-offerings with them, they should be purchased from the communal funds.
  
  
  
  
  
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  Do not turn to their offering. Moshe cursed Dasan and Aviram because when he sent for them and they answered, “We will not go up,” they never intended to change their minds. Even if Hashem would say that He chose Aharon, they would still contest the priesthood. Korach and the 250 men, on the other hand, accepted to take the fire pans. They thought that Hashem did not send Aharon to be <i>Kohein Gadol</i>, and Moshe appointed him on his own accord. Therefore, Moshe did not seek to curse them.
  
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  The God of the spirits of all flesh. You know the soul of each one of them. The Holy One answered Moshe: You have spoken well. I know who sinned and who did not sin. Speak to the congregation, saying … 
  
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  Went down. The reason Korach, Dasan and Aviram were swallowed by the earth, and not the 250 men, was because the 250 men accepted Moshe’s words: “Each man will take his firepan.” Korach, Dasan and Avriam, however, did not accept Moshe’s words, as I explained earlier, when they said, “We will not go up.” Therefore, they met a punishment unequalled in all of creation.
  
  
  
  
  
  
  
  
  
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  I am your inheritance. This follows the Targum: The gifts they give you are your inheritance. By tthese means you will be free to safeguard my Sanctuary and you will not need any business dealings or any other work.
  
  
  
  
  
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  He shall cleanse himself with it. I.e., with the ashes. One might ask: How can it be that the red heifer purifies the impure and yet makes the pure impure? The answer is that there are examples where one thing has multiple roles, such as fire that melts tin and other substances but hardens eggs and other things. Also, medicines cure the sick but harm healthy people. Therefore, we can understand through reason that it is possible that the Holy One commanded that these will become pure and these will become impure.
  
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  For he defiled the Sanctuary of Adonoy. If the Torah mentioned the <i>Mishkan</i> (v. 13), why does it mention the <i>Mikdash</i>? And if it mentions the <i>Mikdash</i>, why does it mention the <i>Mishkan</i>? The answer is that if it mentioned the <i>Mishkan</i> and did not mention the <i>Mikdash</i>, I would have thought that one would be liable only for defiling the <i>Mishkan</i>, which was anointed with the anointing oil, but he would not be liable for defiling the <i>Mikdash</i>. And if it mentioned only the <i>Mikdash</i>, I would have thought that one is liable only for defiling the <i>Mikdash</i> since its holiness is eternal, but he would not be liable for the <i>Mishkan</i>.
  
  
  
  
  
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  And they assembled against Moshe and Aharon. They were not afflicted at this point, in the way they were afflicted after other complaints they had, because in this case they were justified, since they had no water.
  
  
  
  
  
  
  
  
  
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  Adonoy’s angel passed further ahead. Rashi explains: He was showing Bil'am a hint regarding the Patriarchs. In other words, when Bil'am at first came to curse the descendants of Avraham, the merit of their forefather Avraham was insufficient to protect Israel; the path for Bil'am was wide open on both sides, corresponding to Yishmael and the sons of Keturah. That is the significance of, and went into the field, (v. 23). When Bil'am went another time to curse, the merit of Yitzchak was insufficient to protect them; the path for Bil'am was open on one side, corresponding to Esau the son of Yitzchak. That is the significance of, she was pressed against the wall, (v. 25). When Bil'am went again to curse, the merit of Yaakov helped them, as his progeny were all perfect. This is the significance of, where there was no room to turn [either] to the right or to the left.
  
  
  
  
  
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  Build seven altars for me here. This was in order to counterbalance the seven altars that were built by seven righteous people until Moshe — Adam, Hevel, Noach, Avraham, Yitzchak, Yaakov, and Moshe — which they built in order to save the land of the seven nations. Corresponding to those, Bil'am made altars for himself seven times.
  
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  And he went away alone. He was crushed and injured from being pressed against the wall. Yet, because of his great hatred towards them [Israel], Bil'am did not wait to go until he was healed.
  
  
  
  
  
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  Those who bless you are blessed. Whoever comes to curse you is a fool, for he curses himself. This idea is stated previously in the verse (Bereishis 12:3), I will bless those who bless you, and he who curses you, I will curse.
  
  
  
  
  
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  My covenant [of] peace. Pinchas was concerned he would lose his <i>kehunah</i>, as the Sages said (Berachos 32b): A <i>kohein</i> who takes a life may not recite the priestly blessing. Therefore, Hashem promised him that since the killing was for the sake of Heaven, “It shall be for him and his descendants after him a covenant of eternal <i>kehunah</i>”.
  
  
  
  
  
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  When they incited against Adonoy. Rav Chisda said: Anyone who disputes with his Rav is considered as if he disputes with the Holy One, Blessed is He (Sanhedrin 110a).
  
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  Only by lot should the land be divided. Before the Land is divided into 57 portions for the heads of families, it was divided by lottery according to the tribes of each family head. How was this done? The Land was divided into twelve territories corresponding to the twelve tribes, and the names of the twelve territories were written on twelve notes and put in one container, and the names of the twelve tribes on twelve notes in another container. Each tribe received the territory that was drawn with it. The boundary between each tribe and its neighbor was then adjusted according to the size of the tribes’ population, so that each tribe received what was proper, as it says, To the large [tribe], increase their inheritance. If they would have divided the Land originally by lottery with 57 portions for the 57 heads of families, and afterwards by twelve portions for twelve tribes, a family could find that their portion would be in a tribe that is not theirs.
  
  
  
  
  
  
  
  
  
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  You shall be vigilant to offer to Me. Being vigilant refers to examining the offering for blemishes, just as it does regarding the Pesach-offering.  
  At its prescribed time — even on Shabbos; even when spiritually impure. If no pure person is found, do not abandon the offering, and even during a time of war. Alternatively, at its prescribed time means it should not be brought before morning or after evening falls.
  
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  On the Shabbos day. Regarding all the offering, Scripture usually says either “offer” or “bring,” while regarding Shabbos it does not. This is because on Shabbos all types of <i>melachah</i> (work) are forbidden. Therefore, out of honor for Shabbos the Torah did not mention offering or bringing, as if <i>melachah</i> was not done in bringing the Shabbos offerings.  
  Two lambs. Hashem did not burden them with the <i>Musaf</i>-offerings of Shabbos too much, only the same as the constant offering. Furthermore, a sin-offering was not mentioned as the other <i>Musaf</i>-offerings because of the honor of Shabbos.
  
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  This is the burnt-offering on its Shabbos. A goat for atonement was not mentioned on Shabbos. Regarding the Yom Tov and Rosh Chodesh offerings, in which it is written either atonement or sin-offering, the Sages decreed that their sections should be read from a sefer Torah as <i>maftir</i>. The reading takes the place of actually offering them. However, regarding the <i>Musaf</i>-offering of Shabbos it says neither sin-offering nor atonement, which teaches that its offerings do not come to atone. This is because Shabbos itself atones, and the offerings are only for a pleasing aroma. Therefore, we do not read from a sefer Torah about the Shabbos <i>Musaf</i>-offering as we do for the others.
  
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  One he-goat. In the Yerushalmi (Rosh HaShanah) it is taught: Rabbi Mesharshia said in the name of Rabbi Acha: By all the offerings it says “sin-offering” but by Atzeres (Shavuos) it does not say “sin-offering.” [This is because] the Holy One, Blessed is He, said to Bnei Yisroel: Since you accepted upon yourselves the yoke of My Torah, I consider it as if you never sinned in your lives.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Take revenge. This implies that Moshe himself should take revenge. However, since he was raised in Midian he desisted and sent another, as it says (v. 6): “Moshe sent”.
  
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  All the children among the females. Based on this, Rabbi Shimon bar Yochai would say: A female proselyte who converted at less than three years and one day is fit to marry into <i>kehunah</i>.
  
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  Elozor the kohein said. He was punished because he ruled about a halachah in front of Moshe his <i>rav</i>, although he said it in Moshe’s name. The punishment was reflected in that earlier it said (27:21): “He [Yehoshua] shall stand before Elozor the <i>kohein</i>,” but we do not find that Yehoshua ever required him.
  
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  Of the … cattle, donkeys, sheep. One might ask: Why didn’t Hashem command them to take tribute from the camels, for Midian had many camels, as it says concerning the war of Gideon with Midian (Shoftim 6:5): “Their camels were without number.” The answer is: Scripture only mentions those animals from which they took tribute, and they did not take tribute from the impure animals, with the exception of donkeys, since they were sanctified with the commandment of the first-born donkey.
  
  
  
  
  
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  We will then arm ourselves rapidly. After we leave our wives and children, and our livestock and possessions on the eastern side of the Yardein, we will be able to move very rapidly, for we will have no heavy baggage to slow us down, as do the other tribes with all their personal belongings.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And all of their necessities to live. It was given for them to live in and not for graveyards.
  
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  And in addition to them, you shall provide forty-two cities. These also accept murderers, except that the six cities accept murderers both intentionally and unintentionally, and these forty-two only accept intentionally, i.e. if they intend to be saved inside them.
  
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  He threw it down on him. From this verse our Sages derived that someone who kills in a downward direction goes into exile. Since the usual way of a person is to look in front of him, he should have been careful that no disaster should befall him during the course of his work. A person who kills in an upward direction is not exiled, because a person does not usually look behind him, therefore he is not exiled.
  
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  For the blood pollutes. Therefore I warn you about this, since murderers, who are the men of blood, have the custom of flattering the inhabitants of the land so that they should cover up for them.
  
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  These are the words. In every place that the Torah uses the word “these” it invalidates that which came before. Earlier the Torah spoke of mitzvot and laws and not of matters of reproof and ethics. Do not challenge me saying that the Torah states, “These are the mitzvot and the laws” (Bamidbar 36:13) which came earlier, because there it changed to a new topic.
  
  
  
  
  
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  When they had finished. The reason that they did not enter the Land of Israel immediately at that time is because it was decreed that Moshe would not enter the land. It would not have been fitting that everyone enter the land and he remain alone outside.
  All the men of war. Those about whom the verse states, “They defiantly went up the mountain peak” (Bamidbar 14:44) about whom Moshe said, “And each of you girded his weapons” (Devarim 1:41).
  
  
  
  
  
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  Please, allow me to cross over. Did Moshe want to eat the fruits of the land, or enjoy its bounty? Rather this is what he was saying, “There are many mitzvos which Yisroel are commanded to fulfill only in the land of Israel, therefore please allow me to cross over to fulfill those mitzvos.”  
  And the Lebanon. This refers to the Beis HaMikdosh which was made from Lebanon cedar.
  
  
  
  
  
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  When you have children. I am not concerned about the parents, who saw the actions and wonders that Hashem performed. But I am concerned for their grandchildren who did not see these things.  
  And have grown old in the land. You will grow old, and you will see that we have already settled and we can no longer lose it.
  
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  Inquire now about the early years. Ask the early generations if this was every done to any other nation. For this reason Hashem is strict with us when we sin more than any other nation.
  
  
  
  
  
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  In order that you have it good. This phrase does not appear in the first set of Commandments, as if to say that if you honor your parents, Hashem will give you extra good reward. Also the first set of Ten Commandments do not contain the letter <i>Tes</i>, so the word <i>Tov</i> is added here to ensure that all of the letters, regular and final, appear.
  
  
  
  
  
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  To benefit us for all time. This means that we will be those who receive all the days, which refers to the World to Come. This is the answer to those fools, and those who lack intelligence, the heretics who ask why Moshe did not specify to the Jewish people that they would inherit the Garden of Eden and enter the World to Come if they fulfill the words of the Torah. The answer is that here the verse explicitly mentions the eternal reward in the World to Come. The reason that it does not clarify this in many other places, but only with regard to inheriting the land of Israel and material prosperity, is because it wants to state something which applies to everyone equally, men, women and children, to those who are wise and those who are not, in order to draw their hearts to fear Hashem.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  You will swiftly be removed. This phrase means exile, like “And they shall come, those that were lost in the land of Ashur” (Yishaya 27:13.
  
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  In order that they will be many — your years. Women are also obligated in the <i>mitzvah</i> of <i>mezuzah</i>, because they also need to live.
  
  
  
  
  
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  Take heed. The reason that the verse is so stringent with regard to the prohibition of other altars once the Beis HaMikdosh is built is because those altars cause Yisroel to refrain from ascending to Jerusalem on the festivals and offering their sacrifices there. Once they started offering their sacrifices and incense on other altars they began to offer them to the Golden Calves at Beis El and in Dan.
  
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  All your years. Even during <i>Shemitah </i>and <i>Yovel</i>.
  On your land. Since Yisroel have an inheritance in the land and the Levites do not have an inheritance, Yisroel must pay attention to the needs of the Levites while they dwell in the land. But not once they are exiled.
  
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  What he hates. Even if you serve Hashem with those types of service that they use for their idols, you will anger Him.
  
  
  
  
  
  
  
  
  
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  You are sons. This section is placed here, to warn you against lacerating yourselves, because perhaps one of those killed in the idolatrous city is a father, son or other relative.
  
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  When you come to Yerushalayim on the festival to eat your <i>maaser sheini</i>, and you see the <i>Kohanim</i> serving, the Levites singing and Yisroel standing, and the Sanhedrin sitting and judging justly, and teaching instruction for all of Yisroel, you will learn to fear Hashem, your God.
  
  
  
  
  
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  And let your heart not hurt. You should not let your heart think that you will lose through this, because it is because of this action that Hashem will bless you.
  
  
  
  
  
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  You are forbidden to slaughter the <i>pesach.</i> This is also true of all other sacrifices. Since the verse states, “In all your dwelling-places you shall eat <i>matzos</i>” (Shemos 12:20) one might have thought that the <i>pesach</i> offering was similar. Therefore the verse teaches that you may not slaughter the <i>pesach</i> in any of your cities. Alternatively … one should not think that since the <i>pesach </i>sacrifice is entirely eaten by non-<i>kohanim,</i> its slaughter can also be in any place.
  
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  Remember that you were a slave in Egypt. Each other festival has <i>mitzvos</i> which remind us that Yisroel left Egypt for this reason, for example, <i>matzoh</i> on Pesach, <i>sukkah</i> on Sukkos, the shofar on Rosh Hashana and fasting on Yom Kippur. However, on Shavuos there is no hint. Therefore the Torah states, "Remember that you were a slave in Egypt."  
  Do not say to yourself that you cannot take time off from the harvesting to celebrate, but remember that once upon a time you had no freedom to take a break from working and to rejoice, before Hashem brought you out of Egypt. For this reason you must guard and celebrate the festival .
  
  
  
  
  
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  He is not to be executed by the oral testimony of one witness. One may have thought that since capital punishment is more serious, a single witness would be believed.
  
  
  
  
  
  
  
  
  
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  Ready the route for yourself. The road must be wide and safe and direct. This is in order that nobody should get while fleeing to the city of refuge. Rabbi Avin says in the name of Rabbi Yaakov: On every path there was a station, and on every station was a sign pointing towards the city of refuge. The verse means, “Therefore He shows sinners the way” (Tehillim 25:8).
  
  
  
  
  
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  And return home. He will have the task of supplying water and food to those in the battle. But one who has built a new home or planted a new vineyard or betrothed a wife does not have to supply food. This applies to a discretionary war. But in a war which is a mitzva all must fight, even a groom and a bride on their wedding day.
  
  
  
  
  
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  And measure. Even if it is found very near to a city, there is a <i>mitzva</i> to measure. Through this the matter will become publicized, and people will come from the cities to which it is being measured. When someone comes from his home and does not return, his family will come out, and someone will recognize the deceased. If they recognize him they can testify about him, and his wife will not remain a chained woman, unable to remarry, and his children will be able to inherit his estate. Through this they will also discover who accompanied him on the journey, and the murderer may be found in this way.
  
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  She must discard her prisoner’s garb. She must do so because she wore these clothes to worship idols. Scripture instructs to remove as much as possible from her gentile life, such as her hair and her fingernails.  
  
  And weep: Her weeping helps her to forget her pain.
  
  And afterwards she may come. But not before this. It is not appropriate that she should be crying and you will be laughing with her.
  
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  He is to recognize. When a person does not want to do kindness for a relative, he acts as though he does not recognize him, as the verse states, “And Yosef made himself foreign to [his brothers]” (Bereishis 42:7). The verse therefore teaches that the father must act in a way which recognizes this son, for example he must tell people who do not know him that he is his firstborn. This verse also teaches that a man is believed to say that this is his firstborn son. To give him. This teaches that if a man dies and leaves behind a pregnant wife, the son born does not have the status of a firstborn, because his father never recognized him in his lifetime (Bava Basra 142b).
  
  
  
  
  
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  When you build. This appears to only include one who builds a house. From where do we derive also one who purchases a house or receives it as a gift? The verse states, “House,” which means any kind of house.
  
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  Even both of them shall die. Rashi explains that this adds those following them. In other words, you should not say that since the sentence for the adultery and adulteress was that they should be put to death, therefore they are considered as if they are already dead. If others come and act promiscuously with them one may think that since the first are already considered to be dead, the other people have not committed adultery, as we would say if someone were to kill them, that they have killed one who is already dead. Therefore Rashi teaches that also others who subsequently have relations with these two are also killed… Alternatively, both of them comes to include even if the woman is pregnant, that the court does not wait until she gives birth before putting her to death.
  
  
  
  
  
  
  
  
  
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  Take precautions with the leprosy affliction. Do not give honor to someone who is great to exempt them from being sent outside of the three camps. Remember what Hashem, your God, did to Miriam, who was the sister of the king and the sister of the <i>Kohein Godol</i>, and even so was quarantined outside the came for seven days.
  
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  Sons shall not be executed through the fathers. In court, as the verse states, “But the children of the murderers he put not to death; according to that which is written in the book of the law of Moshe,” (II <i>Melochim</i> 14:6). However, Hashem visits the sons of the fathers on the sons when they continue in the wicked ways of their fathers.
  
  
  
  
  
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  And spit before him. In order to embarrass him for not treating her properly, as if to say: Since you do not desire me, I consider you no better than this spit.  
  And she will say aloud. In order to embarrass him and make herself feel better.
  
  
  
  
  
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  You are to take of the first. The Torah repeats this information in order to teach the correct order of performing these mitzvos.
   Of the first. Rashi explains that this teaches that they were not obligated to bring all of the first fruits. In other words, you are not obligated to bring every kind of fruit as first fruits, but only certain species. Alternatively, “Of the first” means of the best, similar to the phrase, “Yisroel is holy to Hashem, the first of His produce” (Yirmiya 2:3), which is a phrase meaning “praise.” Alternatively, “Of the first” means from those that ripen first, because they are the most precious.  
  All the fruits of your soil. You bring fruits as the first fruits, but not wine or oil. 
  And place it in a basket. This is to present it in a more honored fashion, rather than simply bringing it in one’s hands, or in one’s pockets.  
  And go to the place. The entire process must be performed by the one to whom the first fruits belong, from the harvesting to bringing it. It may not be done by another on his behalf. This is appropriate, for if a king were to give one of his servants a field to work for him, the servant himself should bring a gift of the fruits to the king.
  
  
  
  
  
  
  
  
  
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  Your sons and your daughters will be given to another people. This refers to a step mother who rules over her step children and makes their life hard (Yevamos 63b).
  
  
  
  
  
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  Is making with you today. All together, as one. All of you are ready now to cross over, and nobody can say, “I was not there, and I did not accept the covenant.” But after they crossed the Yardein river they separated, each person to his tribal land, and there were sick or elderly people amongst the nation, so it would have been impossible to gather them all together at a later stage, to make a covenant between them and Hashem.
  
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  Lest there is within you a root producing gall. This refers to one who hides the sin within his heart, like a root of a tree which is hidden within the ground, but sprouts later. However, if the person does the sin publicly, we have the ability to judge him and punish him.
  
  
  
  
  
  
  
  
  
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  I shall conceal My face. This is a sign of closeness, like a father whose son sins, and the father asks them not to punish the son in his presence, because of his love for him.
  
  
  
  
  
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  Let my instruction flow like rainfall. The words which I say to you are not worthless. However, just as the rain falls yet the benefit is not felt or observed directly, yet it causes the plants to grow and provide food, so too my instruction and my words. Alternatively, this phrase refers to prayer. May it be Hashem’s will that my words do not return empty, but flourish in the hearts of those who hear them, as rain and dew on the earth, which cause plants to grow and sprout.
  
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  The Almighty’s works are flawless. This refers to what was mentioned earlier, the heavens, the earth and the four dimensions.  
  His works are flawless. His works are perfect and complete. Hashem’s attributes are not like those of flesh and blood. If a human being constructs a building, it is never perfect or complete, because he himself did not construct the raw materials from which it was built. He merely arranged them, one on top of the other. However, Hashem’s works are perfect and complete, for He created everything.  
  For all His ways are just. Since Moshe wishes to now speak of Hashem’s vengeance against the Jewish people, and then of His vengeance against the gentile nations who enslaved them, Moshe first proclaimed Hashem’s justice, that every act of Hashem’s is righteous and just.
  
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  How can one pursue a thousand. How much things have changed. Nowadays, one gentile chases one thousand Jews, and two of them cause ten thousand of us to fell. However, in the past, one Jew would chase one thousand gentiles, and two of us would cause ten thousand of them to flee. Why did this happen? Because their Almighty has dealt them away, i.e. the Almighty God of the Jews.
  
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  He shall say, “Where is their god”. When the Jewish people will be redeemed, and they are elevated at the same time as the gentile nations will be demoted, Yisrael will say, “Where is the god of the nations, who have nobody to save their nation?”.
  
  
  
  
  
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  May Reuvein live and let him not die. When they cross the Jordan river he will go at the head of the Jewish people.
  And may his constituency be counted. That they should return from conquering the land with the same number of people as they crossed the river, and none should fall in battle.
  
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  And regarding Levi he said. The <i>Kohein Gadol</i>, the one who carries the <i>Urim </i>and <i>Turim </i>on his breastplate, is known as a pious man,  
  who was tested with tests, and you brought him strife at the waters of Merivah, and even so he said of his father and mother, “I did not see them.” 
  
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  If his mother or father, brother or son, dies, he must act as if he does not know them, and not mourn for them… Why? For they observed Your command, as the verse states, “He shall not depart from the <i>Mikdosh</i>.” Even at his moment of pain, he does not have permission to go out after them to the burial… Alternatively, Who said of his father and mother, “I did not see them,” because he did not follow their mistake when they worshipped the Golden Calf.
  
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  They shall teach Your law to Yaakov. Since they show no favoritism, it is appropriate that they are the ones to teach the laws… Alternatively, since they have the time, because they do not have a portion of land to take up their time, they are free to teach Torah.
  
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  And regarding Yoseif he said, “Blessed by Hashem is his land”. The Torah writes about Adam HaRishon, “And to Adam He said, ‘Because you listened to the voice of your wife, the land will be cursed for your sake” (Bereishis 3:17). However, Yoseif did not listen to the voice of the woman, as it says, “He did not listen to her” (Bereishis 39:10), therefore Hashem will bless his land.
  
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  He shall be favored by his brothers. When Reuven sinned Asher went and told his brothers, and they despised him. They said, “This is how you speak badly of your elder brother?” They excommunicated Asher. Moshe came and revoked the excommunication. Just as one says to those who excommunicate “cursed”, so too he says to the one who revokes the excommunication “blessed.” Since one who is excommunicated is prohibited from marital relations, the verse states, “Shall be blessed with sons.” And since his brothers distanced him, Moshe said, “He shall be favored by his brothers,” and they should draw him close. Since one who is excommunicated is prohibited from anointing himself with oils, Moshe blessed him that “he immerses his foot in oil.” Since one who is excommunicated is prohibited from wearing shoes, Moshe blessed him, “Your shoes are iron and copper.”