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text: Rabbeinu Bahya
  רבנו בחיי
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Rabbeinu Bahya
  
  Introduction
  
  
  
  Bereshit
  
  
  
  
  
  
  
  Verse 1
  
  
  
  
  
  
  
  
  
  
  
  In the beginning. According to the sage Rabbi Nechemyah (<i>Tanchuma Yashan</i>) the material from which everything was to be fashioned was created on the first day out of utter nothingness.
  
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  The second day. Increase is the first step towards differentiation, as is reflected in the fact that <i>sheini</i> — “second” — derives from the root שנה  meaning “change.” Thus the creation of a second day set the stage for disharmony in the world. For this reason the <i>Midrash</i> teaches that both strife and <i>Gehinnom</i> were created on the second day (<i>Rabbeinu Bechaye</i>).
  
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  The earth brought forth. Scripture does not attribute the creation of plants directly to Hashem because the vegetative soul, unlike the animate soul, is too lowly to be associated with His Name.
  
  
  
  
  
  
  
  
  
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  And He clothed them. Even after His creatures sin Hashem continues to show them His love.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Make for yourself. Noach did not pray for his generation upon hearing the evil decree as other saintly figures did under similar circumstances because he knew that Hashem would not spare them if there were not at least ten righteous individuals among them — corresponding to the ten statements with which the world was created — and he and his family were only eight
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  A slave of slaves. This was measure for measure — he treated his father with contempt, therefore he became a contemptible slave.
  But He will dwell in the tents of Sheim. Even though Sheim and Yefes did the meritorious deed together Sheim received greater reward for being the initiator and for making greater effort
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  This shall be My covenant. Circumcision is akin to a sacrifice. Just as the blood of a sacrifice atones, so does the blood of circumcision. Just as an animal may not be sacrificed until it is eight days old, so is circumcision performed only on the eighth day. Just as it is a mitzvah to eat of a sacrifice, so is circumcision accompanied by a festive meal. Moreover, circumcision is even greater than a sacrifice because the latter is performed with one’s property whereas the former is performed with a central limb of the body.
  
  
  
  
  
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  The wailing concerning Sedom. Despite their other sins, their fate was sealed because they allowed the poor to die of hunger. Although the Torah had not yet been given, helping the needy is a rational obligation recognized by all the nations.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Elokim will show … my son. It was a much easier trial for Yitzchok to give up his life than for Avraham to slaughter his son.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  He gave them the same names. It was considered praiseworthy for Yitzchok to continue his father’s legacy in this way.
  
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  Between us. Let the oath to refrain from harming one another be kept secret between us — Avimelech did not want his people to know that he was afraid of a lone individual.
  
  
  
  
  
  
  
  
  
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  As the dust of the earth. Other than indicating fruitfulness, the metaphor of the dust also indicated that his offspring would be trampled like the dust and that like the dust they would eventually rise above those who trampled them.
  
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  Bread to eat. The righteous never ask for more than their basic needs.
  
  
  
  
  
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  Seven years. Rochel was only five when Yaakov arrived and he wanted to wait until she was twelve before marrying her.
  
  
  
  
  
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  Yaakov took. Yaakov relates in 31:10 that he was shown in a dream that angels were manipulating the sheep. It was actually only then that he began placing the rods before them to conceal the miracle with a naturalistic stratagem.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Each (literally, “each <i>man</i>”) took his sword. Yaakov worked seven years for Leah; then Reuvein, Shimon and Leivi were born in successive seven month pregnancies. Since Yaakov was in Lavan’s house for 20 years altogether and 18 months in Sukkos, Shimon and Leivi were 13⅓ and 12¾ years old respectively upon their arrival in Shechem.
  
  
  
  
  
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  Get rid of the foreign gods. These were the silver and gold idols they took from Shechem. Strictly speaking they were permitted because their religious significance had already been nullified, but Yaakov wished to elevate his household to a higher level before going to Beis Eil.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The goblet was found. Believing him guilty the brothers shamed and struck him between his shoulders, likening him to his mother who stole her father’s idols (31:19). In recompense the Holy Temple was constructed in his portion — “between his shoulders”. They tore their garments. This was in recompense for causing their father to tear his (37:34). Binyamin tore his garments because they suspected him. In recompense his descendant Mordechai, who also tore his garments (<i>Ester</i> 4:1), merited a golden crown (<i>Ester</i> 8:15).
  
  
  
  
  
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  Let everyone leave. By doing this Yoseif placed himself in grave danger because if the brothers chose to kill him there would be no one to save him. Nevertheless, he preferred the prospect of death to shaming them before others.
  
  
  
  
  
  
  
  
  
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  Yisrael lived (literally, “settled”). Although his sons had intended to live there only temporarily (see v. 4), Yaakov knew that this was the beginning of their long exile.
  
  
  
  
  
  
  
  
  
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  His eyes are red. In Yehudah’s blessing all the letters of the alphabet appears except for <i>zayin</i>, which means “weapon.” This is a hint that Yehudah’s rule will depend not upon weapons but upon Heaven’s favor. Similarly, the name “Yehudah” contains all the letters of Hashem’s name, hinting that when Yisrael does His will, He is with them and they have no need of weapons.
  
  
  
  
  
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  Yoseif wept. He wept at the mention of his father.
  
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  He comforted them. Although he comforted them we do not find that he forgave them. And since they died without forgiveness, the deaths of the Ten Martyrs (Rabbi Akiva and his colleagues) were required to atone for their sin.
  
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  She called his name Moshe. Basyah, the daughter of Pharaoh, merited that the name she chose for him became his permanent name, in commemoration of the miracle of his being drawn from the water and saved from death.
  
  
  
  
  
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  “I have surely remembered you (<i>pakod pakadti</i>) and what is being done to you in Egypt.” Hashem mentions two “remembrances” in this verse—one is the remembrance of the B’nei Yisrael and the second is the remembrance of the <i>Shechinah</i> that went into exile with Yaakov Avinu in Egypt, and was together with the people during their travails.  
  A further explanation is that one remembrance utilized the attribute of mercy for the B’nei Yisrael—and regarding this the verse states: “remembered <i>you.</i>” The second one was the application of strict justice for the Egyptians, in judgment of their oppression of the B’nei Yisrael. Thus the verse continues: “And what is being done to you in Egypt.” And all this was because Hashem remembered His promise to Avrohom.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Because of their distress. The reason they did not listen was because of their distress and hard labor, like a person in pain who wishes he were dead and is disgusted with his life, and not because they did not trust Hashem and His servant Moshe.
  
  
  
  
  
  
  
  
  
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  The sorcerers said. Until now the Torah wrote חרטומים (sorcerers) with a “<i>yud</i>,” but after the sorcerers could not bring forth the lice, the Torah writes חרטומם lacking the “<i>yud</i>,” for their wisdom was lacking, their strength failed, and they admitted it was the finger of Hashem against their will. Furthermore, the missing “<i>yud</i>” (which has the numerical value of ten) hints to the teaching of Chazal that ten measures of witchcraft came down to the world—Egypt took nine of them, and the rest of the world, one.
  
  
  
  
  
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  The hail and the rain did not reach the earth. The Torah did not say that the hailstones did not come down from the sky, but only that they did not reach the earth. After they came down from the heavens they stood suspended between the heavens and earth, and remained there for forty-one years until the time of Yehoshua. These were the hailstones that killed the Amorites (Yehoshua 10:11): “And it was as they fled from before B’nei Yisrael … that Adonoy cast down great stones from heaven upon them until Azekah, and they died.” Additionally, the prophet Yechezkel enjoined them to fall as well (<i>Yechezkel</i> 13:11): “Then you, gigantic hailstones, will fall.” He called them אלגביש (gigantic) because they were suspended upon the word of a man (על גב איש), and that man was Moshe. The thunder was also suspended in midair, and it came down in the days of Elisha, as it is said (Melachim II, 7:6-7): “Now Hashem had caused the Aramean camp to hear the sound of chariots and the sound of horses, the sound of a great army … and they fled for their lives”.
  
  
  
  
  
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  To be humbled (<i>lei’anos</i>). <i>Lei’anos</i> comes from a root that is usually translated as “poor” (<i>ani</i>). However, the actual signification of this word is submissiveness, therefore <i>Onkelos</i> renders <i>lei’anos</i>—“to submit.” All that Hashem requires of a person is submission. Thus the prophet says, “But upon this one will I gaze, upon the poor and contrite in spirit” (Yeshayahu 66:2).  
  The wicked King Achav ultimately submitted to Hashem, as a result of which Hashem said, “Because he has submitted to Me I will not bring the evil in his days” (Melachim I:21:29). The wicked Nevuchadnetzar, by contrast, did not submit and was humbled and driven from his throne.
  
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  Just … this death. This implies that people actually died from the locusts just as they died from the hail. Perhaps the locusts blinded them as the hornets did to the Canaanites in the time of Yehoshua (Yehoshua 24:12). Alternatively, the locusts are referred to as “this death” because first the hail destroyed most of the produce and then the locusts came and devoured the rest. Hence after these two plagues no source of nourishment remained, which meant death by starvation for the Egyptians.
  
  
  
  
  
  
  
  
  
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  In the land of Egypt. And not “in the <i>city</i> of Egypt.” Hashem spoke to him outside the walls because the city itself was filled with idols. Similarly, it is written earlier, “When I <i>leave</i> the city” (Shemos 9:29), i.e. Moshe did not pray within the city. Regarding the fact that prophecy could be received in Egypt at all the Sages say, “This teaches us that until the Land of Israel was chosen, all lands were fit to receive the Divine word.” According to another <i>Midrash</i> it was a sign of Hashem’s affection for B’nei Yisrael that He appeared to them even in a place of idolatry and impurity in order to redeem them.
  
  
  
  
  
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  In the month of Aviv [Nissan]. The term <i>Aviv</i> signifies the season of the barley harvest. A stalk of barley is called <i>aviv</i>—from the root <i>av</i>, meaning “father”—because it gives rise to the individual grains. All the festivals of the Torah are associated with the seasons of the agricultural year. Pesach falls at the beginning of the barley harvest, Shavuos at the time of the wheat harvest and Sukkos at the time that the produce is gathered in from the field. For this reason in all the festival prayers the Sages instituted the wording, “Who sanctifies Yisrael and the <i>seasons</i> (<i>zemanim</i>),” rather than using the Scriptural terminology, “appointed times” (<i>mo’adim</i>). The month of Nissan is also called <i>Aviv</i> because it is the “father” (i.e. the first) of the twelve months of the year. Moreover, its astrological sign is the lamb, which is the “father” or “first born” of the twelve signs of the zodiac.
  
  
  
  
  
  
  
  
  
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  The earth swallowed them. According to the Sages the Egyptians merited burial because they accompanied Yoseif when he brought his father for burial in Canaan.
  
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  The prophetess. Many important Torah principles were revealed through women. The identification of the World to Come as the “bond of life” was revealed through Avigayil, the revival of the dead and the proper way to pray were revealed through Channah and the transmigration of souls was revealed through the woman of Tekoa. Moreover, in <i>Megillah</i> the Sages enumerate seven prophetesses mentioned in the Tanach: Sarah, Miriam, Channah, Devorah, Chuldah, Avigayil and Ester.
  
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  There He set before them statutes. On the simple level this refers to the laws of the desert. As king it was Moshe’s job to instruct the people how to conduct themselves while they were there.
  Some say this means that Hashem taught Moshe the uses of various plants.
  For this reason He reminded him immediately afterwards, “I am Ad-noy who heals you.” In other words, even though you know the medicinal properties of plants, remember that Hashem is your true healer.  
  
  From the time that the B’nei Yisrael arrived at Marah they came under the influence of the guardian angel of the desert who continually sought their detriment by luring them into sin and goading them into complaining.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Yisro heard. Four important episodes are mentioned here in succession: the battle with Amaleik, the arrival of Yisro, the Giving of the Torah and the teaching of all the laws of <i>Parashas Mishpatim</i>. There is profound significance to this order and it will be repeated in the time to come: Just as Amaleik, Eisov’s descendants came to do battle with the B’nei Yisrael at the time of the first redemption, so will Eisov’s offspring wage war against them in the future. And just as the first battle was led by Moshe the Levite and Yehoshua the Ephraimite, so will the final one be led by Eliyahu from the tribe of Levi and <i>Moshiach ben Yosef</i> from the tribe of Ephraim. Afterwards, just as Yisro converted to the true belief, so in the time to come will all the idolaters be converted to the true belief. Just as Yisro’s conversion was followed by the Giving of the Torah, so too when all the idolaters are converted will the entire world be filled with Torah. Finally, just as a person is judged innocent or guilty nowadays in accordance with the laws of <i>Parashas Mishpatim</i>, so will there be a Day of Judgment in the future, following the redemption and the Revival of the Dead, at which time some will be granted eternal life and others sentenced to punishment.
  
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  Because the very thing. This phrase can also be rendered, “For [their punishment] was on account of the thing that they plotted against them.” Yisro realized that Hashem only punished the Egyptians because they went beyond what He intended when He told Avraham, “They will enslave them and oppress them” (Bereishis 15:13). If they had merely fulfilled the decree they would not have been punished.
  
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  To God (<i>Elokim</i>). In no other instance are offerings made to the name <i>Elokim</i>, only to the ineffable name <i>Y-H-V-H</i>. Yisro, however, did not yet know Hashem by this name. Note that in their prior discussion also, Moshe relates to Yisro, “all that <i>Y-H-V-H</i> had done to Pharaoh,” whereas Yisro heard, “all that <i>Elokim</i> had done for Moshe” To eat bread. Like the “tasty dish” that Yitzchak requested before blessing his sons (Bereishis 27:4), the purpose of this feast was to cause the Divine spirit to settle upon them. Since the faculties of soul and body are interconnected, when one arouses a bodily faculty with some spiritual goal in mind, the faculties of the soul are aroused towards that goal as well.
  
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  You must seek out. The word <i>techezeh</i> literally means “see” and it is often used in connection with prophecy. Yisro did not want Moshe to choose the officers on the basis of external appearance but to use his prophetic insight or alternatively, his superior knowledge of physiognomy (the science of deducing character from facial features).
  
  
  
  
  
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  To the House of Yaakov. Moshe was commanded to speak to the women first because the continued survival of the Torah depends upon them. A mother is in a better position than a father to send her sons off to study since she is in the home. Moreover, a pious woman offers her son various enticements to develop a love of Torah in him from his youth.
  
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  All that Ad-noy has spoken we will do. Although the Sages say that Hashem “held the mountain over them like a barrel” and <i>compelled</i> them to accept the Torah, this refers only to the Oral Torah because of the numerous non-Scriptural fences and penalties it contains. The Written Torah, on the other hand, they accepted eagerly and with gladness.
  
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  Moshe spoke. When Moshe spoke, Hashem would amplify his voice so that he could be heard throughout the camp (an area of three <i>parsah</i> by three <i>parsah</i>), despite the sound of the <i>shofar</i> that was heard at the same time.
  
  
  
  
  
  
  
  
  
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  And his master shall pierce. The repetition of the word “master” indicates that the piercing may be done only by the master himself, not by his son, his agent or an agent of the court. His ear. The word “his” indicates that this may not be done to a maidservant.
  He then serves his master (literally, “He then serves <i>him</i>”). The word “him” indicates that if the master dies the slave goes free rather than serving the master’s heir.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Moshe wrote down all the words of Hashem. This refers to the conditions Hashem laid down earlier when He said, “And now if you listen diligently to My voice, etc.” (19:5).All the words … we will do. According to Rabbeinu Chananel this includes both the positive and the negative commandments because one who refrains from transgressing is also said to be <i>doing</i> (i.e. fulfilling) the commandment.
  
  
  
  
  
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  Gold, silver and copper. Three types of metal are mentioned here as well as three shades of wool, but silk is not mentioned at all. This is because silk is derived from the body of an unclean animal—the silk worm—whereas everything in the Tabernacle had to come from a pure source. Although the dye of the crimson wool is called <i>tola’as shani</i> in Hebrew, literally “the crimson worm,” it was not extracted from the body of the worm but from the berry in which it developed.
  
  
  
  
  
  
  
  
  
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  It should be a hollow structure. It was a great miracle that the fire that burned continually upon the wooden altar never damaged it.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  When you take the count. God expressed Himself in this way rather than simply telling Moshe to count them in order to indicate that future censuses must be conduct through the taking of the atonement pledge as well. However, because this was not stated explicitly King David erred and counted the people directly, resulting in a plague (<i>Shemuel</i> II, ch. 24).
  
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  Galbanum. Even though this was a foul smelling ingredient it was included with the chief spices to hint that sinners must not be excluded from public prayer. This is because it is a sanctification of Heaven’s name when sinners repent and join with the righteous in prayer. For the same reason the willow branch, which has neither taste nor fragrance, is included among the four species on Sukkos.
  
  
  
  
  
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  I have appointed with him. Rabbi Chanina noted that no tribe was on a higher level than Yehudah or on a lower one than Dan, the descendants of Rachel’s maidservant. This pairing of the two was intended to show that in God’s eyes great and small are equal. Similarly, the Holy Temple was constructed by King Shelomo of Yehudah and Chiram, whose was mother was from Dan.
  
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  You shall preserve the Shabbos. The preserving of Shabbos is mentioned here in two consecutive verses to hint that they must accept the Shabbos while it is still day and add to it at the end as well.
  
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  Two Tablets of the Testimony. Two Tablets were required because all testimony requires two witnesses.
  They were made of stone to indicate that most capital offenses are punishable by stoning; or to indicate that they were given in the merit of Yaakov, who is called the “stone of Israel” (Bereishis 49:24); or in the merit of the Holy Temple, concerning which it is written, “Behold, I have laid in Tziyon a foundation stone” (Yeshayahu 28:16).
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Pardon our iniquity. Moshe included himself among the sinners out of modesty.
  
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  The B’nei Yisrael saw. Moshe’s name is mentioned three times in this verse corresponding to the three periods of forty days that he spent on the mountain, during each of which he attained greater understanding and an increase in his inner light. For the same reason the word “radiant” is also repeated three times in this passage.
  
  
  
  
  
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  You must not kindle a fire. The craft of “kindling” is used here to refer to all the forbidden activities because most creative crafts involve fire, which is why the blessing over fire was incorporated into the <i>havdalah</i> service marking the conclusion of Shabbos and the allowance of work. The production of fire was also the first act in the creation of the world—“Elokim said, ‘Let there be light’” (Bereishis 1:3).
  
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  Both men and women (lit. “the men in addition to the women”). The women arrived first. In the making of the calf the women had resisted giving up their jewelry but now they did so happily, even though the possession of jewelry is a major source of joy for women.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  You should set up the <i>mishkon</i>. According to the Sages Moshe would assemble and disassemble the Tabernacle thrice daily during the week of the installation, for the morning daily offering, the installation offerings and the afternoon daily offering. This is hinted at in the three-fold repetition of the word “set up” in verses 2, 17 and 18. 
  According to another <i>midrash</i> Betzalel, Oholiav and the wise men were unable to erect the <i>mishkon</i> so they were forced to bring it before Moshe. This is the background to verse 39:33. Moshe had been distressed that he did not take part in the making of the Tabernacle, but Hashem assured him that he would receive credit for setting it up, for although this could not actually be done by human hands, if Moshe would make the effort, the Tabernacle would arise on its own.
  
  Vayikra
  
  
  
  
  
  
  
  
  
  
  
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  With salt. According to Kabbalah, salt has two opposing forces, fire and water. Salt is derived from salty water; it dries with its intrinsic heat and leaves behind salt as sediment. Thus, salt is in essence based on the elements of water and fire, which correspond to the two Divine Attributes upon which the world depends — Mercy and Justice. For this reason it says, And you shall not omit salt, the covenant of your God. The covenant of God is called salt because the world endures or is destroyed due to His covenant, as Chazal said: But then He saw that the world cannot exist with the Attribute of Justice and joined to it the Attribute of Mercy. In the same way, salt either causes to endure or destroys: It preserves meat for a long time and gives flavor to all types of food; and yet it destroys, for in salty soil no vegetation can grow.
  
  
  
  
  
  
  
  
  
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  If the entire congregation. This refers to the Sanhedrin, for it is impossible that the entire nation of Israel would agree to sin.
  
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  When (אשר) a leader sins. אשר can be explained as an expression of certainty, and that is why it does not say, if (אם) a leader sins. This is because a Kohein Gadol is careful not to sin since the entire people of Israel look up to him for their physical needs and sustenance, as well as their atonement. Similarly, the Sanhedrin is also careful not to sin since they are imbued with the Divine Spirit. Thus, the Torah uses an expression of uncertainty (אם) regarding their sins. The leaders sin, however, is mentioned with an expression of certainty, since a leader is afflicted with arrogance due to his power, and haughtiness is the primary cause of sin. For this reason the Torah admonishes a king about this character trait (Devarim 17:20): So that his heart will not be haughty over his brothers.
  
  
  
  
  
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  He either saw or knew. In truth, he cannot be a witness in a monetary case without seeing and knowing. However, there are three circumstances where we find each one separately: Seeing without knowing — for example, the money was handed over in the witness presence but he does not know if it was a loan or payment; knowing without seeing — someone admitted in front of the witness that he borrowed the money; or being a witness without seeing or knowing — he recognizes the witnesses signature on a document and authenticates it.
  
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  Or theft or oppressed. Theft refers to someone who admits he has the stolen object but refuses to return it; oppression refers to someone who repudiates the claim and says that he returned the object or paid the wages. In the words of the Gemara (Baba Metziah 111a): What is theft and what is oppression? I have something of yours but I will not return it — that is theft. I already gave it to you — that is oppression.
  
  
  
  
  
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  It is the burnt-offering. There are thirteen types of offerings, corresponding to the Thirteen Attributes of Mercy: Five types of meal-offerings — fine-flour, deep-pan, pan-baked, loaves, and wafers; and eight from living creatures — burnt-offering, sin-offering, guilt-offering, thanksgiving offering, peace-offering, first-born, animal tithes, and Pesach-offering. The burnt-offering is the most prestigious of all the offerings and this is indicated by how the Torah adds to the offering’s importance when it says, “It is the burnt-offering.” Also, it has a high function in that it atones for the sins of one’s thoughts. This is the connotation of עולה: it atones for whatever <i>comes up</i> in one’s thoughts. The burnt-offering may be brought the entire night until morning, because a person plots at night and sins in the day. Since the main origin of transgression is in the spirit (רוח), it is burnt entirely until it returns to the רוח (lit. wind), and no physical entity can benefit from it.
  
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  The <i>kohein</i> shall dress. This informs us that even the minor service of lifting the ashes must be performed while donning the priestly garments. From this we can derive a guiding principle for life: One should be careful to honor Hashem in the performance of a Divine service or mitzvah. He should detract from his own honor for the sake of Hashem’s Honor, even for the most inconsequential mitzvah.
  
  Chazal said: When someone decreases his honor and increases Heaven’s honor, he increases both Heaven’s honor and his own. However, if he increases his honor and decreases Heaven’s honor, Heaven’s honor remains constant but his honor is lessened.
  
  
  
  
  
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  This is the law. The verse begins with the burnt-offering, the most sublime of the offerings, and ends with the peace-offering, because it is fitting to finish with peace, through which the world exists. Chazal taught from this verse that someone who studies the section of an offering is credited as if he brought that offering. This means that he studies the section in depth, and derives the special teachings which will move him to a higher level of Torah observance. Thus, his sins will be forgiven as if he brought an offering. It does not mean, however, that he simply recites the bare verses of the section without delving into their inner meaning.
  
  
  
  
  
  
  
  
  
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  On the eighth day. The inauguration of the Kohein Godol was on the eighth day because most of the Tabernacle matters are associated with the number eight. A) The Kohein Godol has eight garments: The tzitz, breast-plate, ephod, robe, tunic, turban, sash, and linen pants. B) Eight fragrances for the incense and the anointing oil: Myrrh, cinnamon, fragrant cane, cassia, balsam sap, onycha, galbanum, and frankincense. C) The Levites sang eight compositions during the sacrificial service: “For the conductor on neginos, a psalm of Asaph” (Tehillim 76), “For the conductor, on machalas” (ibid. 53), “For the conductor, a song of the sons of Korach, on alamos” (ibid. 46), “To the conductor on nechilos” (ibid. 5), “For the conductor, on shoshannim” (ibid. 69), “To the conductor, on the gittis” (ibid. 8), and “For the conductor on the sheminis (ibid. 12). This eighth day took ten crowns: 1) The first of the year, as counted from the Exodus, 2) the inauguration of Aharon’s priesthood, 3) the sacrifices, 4) the priestly blessing, 5) the descent of the heavenly fire, 6) the goat of Rosh Chodesh, 7) the inauguration of the prohibition of local altars, 8) the Divine Presence, 9) the first sacrifices of the Princes, and 10) sending those who were impure from the Israelite encampment.
  
  
  
  
  
  
  
  
  
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  These you shall consider repulsive from among the fowl. This means to say — from among the ritually clean fowl; it comes to teach that the clean fowl are more numerous than the unclean ones, as Chazal said, and therefore Scripture detailed the unclean ones. From here they said that one should always teach his student in a concise way … In reference to this it says (20:25): “You shall distinguish between a [ritually] clean animal and an unclean one, between the unclean fowl and the clean one” — the verse places the clean animal before the unclean one, but the unclean fowl precedes the clean one. This means one should select the clean animals from among the unclean, and that teaches that the unclean animals are more numerous than the clean ones.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  That dwells with them. The Sages commented on the verse (Malachi 2:16): “If you hate [her], send [her] away, says Adonoy God of Israel” — “In the entire Book of Malachi it says ‘the God of Hosts,’ and here it says ‘the God of Israel.’ This is because: ‘Although you are hated and sent away, I am your God,’ and therefore it mentions ‘God of Israel.’” Additionally, it says in the Midrash that although Israel has been exiled and they are not pure in their exile, the Divine Presence dwells with them.
  
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  For on this day He will make atonement. This verse promises the generations that Yom Kippur is a special day for forgiveness and atonement and on that day Israel will be purified from all the sins they did before Hashem … When the <i>Kohein Godol</i> confessed on Yom Kippur he would mention this verse in his prayer.
  
  
  
  
  
  
  
  
  
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  Their souls shall be cut off. We find three types of being cut off (<i>koreis</i>) in the Torah: There is <i>koreis</i> of the body alone, <i>koreis</i> of the soul alone, and <i>koreis</i> of both the body and the soul. <i>Koreis</i> of the body is in either years or days. A righteous person who has a majority of merits but tripped up on a transgression of <i>koreis</i> will die in half his days. This happened to a disciple who was with his wife during the days she wore white; she was in her garment and he was in his garment. He did not transgress any other transgression. He died in half his days, and that is <i>koreis</i> of years. <i>Koreis</i> of days is, for example, an old man who transgressed something liable for <i>koreis</i>. He can no longer have a <i>koreis</i> of years, for he has already reached old age, so he will have a <i>koreis</i> of days. He will not reach the days that were destined for him. This is what the Sages said in Moed Katan (28a): “When Rav Yosef was sixty years old he made a celebration for the rabbis. Said he: ‘I have gone out from <i>koreis</i> of years.’ Abaye said to him, ‘Granted that the master has gone out from <i>koreis</i> of years, but has he gone out from <i>koreis</i> of days?’ Rav Yosef replied: ‘Take at least half in your hand.’” Because <i>koreis</i> of years is well known but the <i>koreis</i> of days is not, the Sages therefore said that Hashem publicizes it. This is when an old man will die in three days [after the transgression], and this is a sign he transgressed on an obligation of <i>koreis</i>. This is what they said in the Yerushalmi: “An old man who ate forbidden fats or desecrated the Shabbat — who will inform that he is liable <i>koreis</i>?” It answers there: “If he dies in one day, this is a death of wrath; in two days, this is a death of panic; three days is death due to <i>koreis</i>. It says regarding this <i>koreis</i> that is for the body alone (17:4), “And that man shall be cut off from among his people.” This means his body shall be cut off in years or days, but his soul, upon separation from the body, will immediately merit to enter the world of souls, and also merit resurrection of the dead and the World to Come after the resurrection. The <i>koreis</i> of the soul alone is for someone who sinned in a severe transgression that is liable for <i>koreis</i> — such as eating <i>chometz</i> on Pesach, eating or doing <i>melacha</i> on Yom Kippur, or sinning in one of forbidden relations — and his iniquities were more numerous than his merits. His soul is liable for the punishment of <i>koreis</i> after it separates from the body, and it will be cut off from the world of souls. It says regarding this <i>koreis</i> (18:29): “Their souls shall be cut off, those who do these things,” and “that person’s soul shall be cut off from its people” (7:21) … It is possible that that he will have <i>koreis</i> only for his soul but not for his body, for sometimes he will live a length of days and a serene life … <i>Koreis</i> for both the body and the soul is when there is a severe <i>koreis</i> such as idolatry — we only find a double <i>koreis</i> in the Torah by idolatry — his body and soul are cut off and he is expelled from this world and the World to Come … According to this explanation of the <i>koreis</i> of the soul alone, the soul that is liable <i>koreis</i> will be nullified completely from the fitting existence, whether concerning a light <i>koreis</i> or a severe one, since <i>koreis</i> means a loss … And the meaning of “from its people” is that it is cut off from the life of the rest of the souls that are its people.
  
  
  
  
  
  
  
  
  
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  And I have distinguished you. The Torah’s wisdom obligates us to be separated regarding our food, drink, and garments. Since we are distinguished with the Torah’s commandments they are jealous of us, and because of their jealousy they hate us. This is as the Sages said: “Why is it called Har Sinai when its name was Har Chorev? This is because it was the source of the nations’ hatred (<i>sina</i>)”  
  … This verse uses the language <i>amim</i> for the other nations because this is a language of darkness, for the Aramaic translation of darkness is <i>amiya</i>. The non-Jews are in darkness, unable to see the light of the Torah, since they do not have Torah and they live in the ways of darkness.
  
  
  
  
  
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  She shall be burned with fire. If it said תשרף באש instead of באש תשרף, it would seem to be that she would be burned in fire, in other words, she would be surrounded by wood and a bonfire. The Torah’s law of execution by fire, however, is not to burn a human being’s form in fire, Heaven forbid.
  
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  The <i>kohein</i> who is greatest among his brethren. The Midrash explains that this means he should be greater than his brothers in five matters: Beauty, strength, wealth, wisdom, and honor. If he is not wealthy, his bothers the <i>kohanim</i> should make him wealthy, as the verse can be interpreted, “The kohein who is great <i>from</i> his brethren”: He should be made wealthy from his brothers. It happened once that Pinchas the stonecutter was appointed to be Kohein Godol. His brethren the <i>kohanim</i> went out and found him working in a rock quarry and so they filled the quarry with gold dinars.
  
  
  
  
  
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  An ox. The Midrash comments on this verse that the ox shall come and atone for the Golden Calf … Rabbi Levy said this can be compared to a maiden about whom bad rumors were being spread in one of the great kingdoms. The king investigated and found the rumors baseless. What did the king do? He made a feast and sat the maiden at the head of the table, to inform all that the king had investigated and found the matters to be baseless. So too, Hashem investigated and found that Israel did not make the Golden Calf. It was made by the converts among them, which were the “mixed multitude.” Therefore, the ox is positioned to be the first of the sacrifices. 
  
  Shall be with its mother for seven days. This can be compared to a king who entered a country and took out his daughter and said, “All the guests who have come here may not see my face until they see the maiden first.” So too, Hashem said to Israel, “Do not bring a sacrifice before Me until it has seen Shabbos,” for there cannot be seven days that pass without a Shabbos. Furthermore, this is why there is no circumcision without Shabbos.
  
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  You shall not profane. Desecrating Hashem’s Name is a very severe sin. We find that Hashem pardoned idolatry but He did not pardon profaning His Name. This is what the prophet said (Yechezkel 20): “And you, the house of Israel … Each man, go worship his idols since you do not hearken to Me, and no longer desecrate My holy Name.” The Sages said that Yom Kippur does not have the power to atone for this sin, repentance cannot delay its punishment, and suffering cannot cleanse it. All these only delay its punishment and the day of death cleanses it. 
  However, we find a rectification for the sin of desecrating Hashem’s Name if one will sanctify His Name in place of desecrating it, and that it why the Torah juxtaposed the phrase, “but I will be sanctified among Bnei Yisroel”.
  
  
  
  
  
  
  
  
  
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  Went out. Why did the Torah need to relate this story about what happened to them in the wilderness? It would have been more fitting to conceal the matter for the sake of Hashem’s honor, and not reveal it at all. Instead, it could simply inform Israel of the law in general. It seems the answer is that the Torah intends to provide two benefits by relating this story. In the first place, it informs us that no one of Israel could transgress this terrible sin; only this absolutely wicked miscreant who was blemished at birth from the side of his father and mother could do so. Secondly, it explains here a great principle and an awesome approach to blessings, and how a person is obligated to bless Hashem: The blasphemer first clearly pronounced the Name of Hashem and then cursed it, as it says, “The Israelite woman’s son clearly pronounced the Name and blasphemed”; for this he was liable the death penalty. Similarly, the same applies for a blessing and reward. When someone blesses Hashem he should first think carefully about the meaning of the letters of Hashem’s Name and what they imply, and have intention for them in his thoughts. Afterwards he should bless Hashem and mention His Name out loud. In this way he will receive complete reward and he will live eternal life.
  
  
  
  
  
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  Or to the offspring. According to the plain meaning this is a non-Jew who never converted. 
  The Midrash interprets that עקר is Rome, and it is called עקר because Hashem will uproot it (לעקרה) in the future. This is as the Sages said in a Midrash: “If a foreigner or resident acquires means” — “foreigner” refers to Nebuchadnezzar, king of Bavel; “resident” — this is the kingship of Media; “and is sold to a resident foreigner who resides with you” — this is the kingship of Greece; “or to the offspring of a foreign family” — this is Rome. The Midrash derived a hint to the four kingdoms in this verse, and in my view the Sages purposefully did this following the <i>parshah</i>’s meaning. The <i>parshah</i> contains an awakening, a hint, and a promise to Israel about redemption from the subjugation of the four kingdoms. It has another hint that the redemption depends on repentance, and even if they do not repent the redemption will never be later than the determined end. When the determined end arrives no remnant of the subjugation will remain and Israel will have only the service of Hashem and no other servitude. There is another hint in the <i>parshah</i> that Hashem will bring the gentile nations to judgment because they subjugated Israel, and this is from the time of exile until the year of the future redemption, which Scripture calls the Jubilee. 
  It says, “one of his brothers shall redeem him,” which refers to Mashiach ben David.
  
  
  
  
  
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  And a prostration stone you shall not set — even for the sake of Heaven. The custom of the idolaters was to draw a beautiful picture on the stone and place the stone before the idol and bow down on it in front of it. The Sages derived in Sifra: “In your land upon which to prostrate oneself” — in you land you may not prostrate, but you may prostrate upon the stones in the Beit HaMikdash.
  
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  If you walk contrary to Me. This is the way of the Torah: When a person has success the right thing is that he should reflect and take notice that it was entirely a kindness of Hashem, and not because of his merit or good deeds, as it says (Devarim 9:5), “Not because of your righteousness or because of the honesty of your heart.” However, when troubles come upon him, he should confess his transgressions to Hashem and consider that these troubles are only because of his sins. He should not think of them as happenstance, because if he considers them a coincidence Hashem will increase that ‘coincidence’ against him.
  
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  And bring your Sanctuaries into desolation. They remain in their holiness even when they are desolated. The Sages said in Midrash Tehillim: “Rabbi Pedas said: Whether the Beit HaMikdash is destroyed or whether it is not destroyed, the Divine Presence does not depart from it, as it says (Tehillim 11:4): ‘Adonoy is in His Holy Temple. Adonoy — His throne is in Heaven.’ Even though his throne is in Heaven, the Divine Presence is in the Beit HaMikdash and the Sanctuary remains in its holiness”.
  
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  And then their iniquities will be appeased. From this source the Sages derived that suffering achieves atonement, just as the offerings atone. This is because it says here, “and then their iniquities will be appeased (ירצה),” and it says regarding offerings (Vayikro 1:4), “And it will be favorably accepted (ונרצה) from him to achieve his atonement.” Furthermore, the offerings are with one’s money but the suffering is with one’s body.
  
  
  
  
  
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  If he is [too] poor to pay the valuation. The Sages derived: “One should allow him to live from the amount of his valuation.” This means if someone made a vow that he will donate his valuation he is obligated to give the valuation as determined in the <i>parshah</i> according to his age. If he is poor and unwilling to pay, the rabbinic court enters his home and takes a pledge. From that pledge, they then leave him enough to live on from the amount of the valuation itself and take the rest. He fulfills his obligation to the Temple treasury in this way, although he never pays his entire valuation; even though he becomes wealthy later he is not obligated to pay anything.
  
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  His numbers (פקודיו). This comes to say that Hashem’s punishment was fitting to be visited (להפקד) upon the sons of Shimon due to their father’s sin during the sale of Yoseif, for Shimon was the one who took Yoseif and threw him into the pit.  
  Their number here is fifty-nine thousand three hundred, which hints that the Satan ruled over their numbers. Therefore, when their leader sinned and their judgment was sealed and they were decimated to much less than half their number here. By each tribe it says “for the sons” but regarding Naftali it says “the sons” because the tribe of Naftali was different than any other tribe. In Naftali the daughters were more numerous than the sons, and this is alluded to in Yaakov’s blessing which was in the feminine tense (Bereishis 49:21): “Naftali is a gazelle-like messenger (אילה שלחה).” Thus, it uses the expression here “the sons” in the sense that it is choosing the sons from amongst the daughters.
  
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  You shall appoint the Levites. The Torah explains why they were not counted, for they have the appointment of the <i>Mishkon</i>, and therefore they did not go out to the army.  
  You shall appoint. The Midrash says: “Someone who brings himself close to a small extent is brought close a large extent. From where do we know this? From what is said (Shemos 32:26): ‘Whoever is for Hashem, [come] to me. All the sons of Levi gathered around him.’ Therefore Hashem said: ‘They came close to Me, so, too, I will bring them close and I will make them My servants and the great ones of My House; I will entrust my House only to them’”.
  
  
  
  
  
  
  
  
  
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  These are the names. This can be explained in its plain meaning that is was necessary to teach us that Hashem is exact in [His judgment of] righteous men like a hair’s breadth, and therefore it added “the anointed <i>kohanim</i>” to say that even great men like these “anointed kohanim whose hands are occupied with bringing offerings to serve [Hashem]” were not given any special favor when they sinned before Hashem; rather He punished them immediately with the punishment of death.
  
  
  
  
  
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  Encharged to Elazar. I found in the Yerushalmi (<i>Perek HaMatzni’a</i>): The oil for illumination was in his right hand, the offering of incense of spices was in his left hand, and the continual [daily] meal-offering was hanging on his arm, while the anointing oil was on the right, a small flask hanging on his money belt.
  
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  The service of service. It is an explicit verse that singing is called “service” (Divrei HaYamim II 35:15): “And the singers, the sons of Asaph were in their place… there was no need for them to depart from their service.” The Levites’ singing was with harps and cymbals, and they would recite songs and psalms to the Holy One as the sacrifices were brought. Dovid HaMelech was the first to explain the matter of song.  
  He divided it into eight parts, for the Levites who sang were divided into eight groups: Asaph, Heiman, Jeduthun, Eitan HaEzrachi, Levi, who was from the tribe of Levi as his name implies, the family of Gittith, referred to as “on the gittith” in Psalms, who were from the family of Oved Edom, the sons of Korach, and the sons of Moshe, for “a prayer for Moshe” refers to the sons of Moshe. They would play eight instruments as well: <i>Neginos</i> (Tehillim 76:1), <i>machalas</i> (53:1), <i>alamos</i> (46:1), the <i>masoh</i>, as in “And Chenaniah, the leader of the Levites in <i>masoh</i>” (Divrei HaYamim I, 15:22), this refers to a loud and high voice, the <i>nechilos</i>, a type of flute (<i>chalil</i>), as it says, “and the people played the flutes and rejoiced with great joy” (Melachim I, 1:40), <i>shoshanim</i> (Tehillim 69:1), <i>gittis</i> (8:1), and <i>sheminis</i> (6:1).
  
  
  
  
  
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  Sanctified waters. Why is water from the heavens and dust from the earth taken? The Sages answered in Sotah: “Rava said: Why did the Torah say to bring dust for the <i>Sotah</i>? If she merits, a son will be born to her as Avraham Avinu, as it is written, ‘I am dust and ashes.’ If she does not merit, she will return to dust”.
  
  
  
  
  
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  From new or old wine he must abstain. יין is old [intoxicating] wine, and שכר is grape juice. Others explain that יין is new wine, i.e., grape juice, and שכר is old wine, which is intoxicating. This follows Targum Onkeles. The <i>Nazir</i> is commanded to distance himself from five things that are produced from the vine: Wine, grapes, raisins, seeds and skin. He transgresses a negative commandment on any one of these five. Unripe grapes are included under the category of grapes, and vinegar is included as wine, it does not lose its prohibition when it ferments as vinegar.
  
  
  
  
  
  
  
  
  
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  Moshe and Aharon … did. Moshe brought the Levites to stand before Aharon and he waved them, as it says, “And Aharon lifted them as a wave-offering.” Aharon took each one of the Levites and lifted him slightly off the ground and waved him. With this, Aharon’s great might and awesome strength was publicized, because he alone lifted 22,000 Levites in one day. Another explanation is that this was a miracle, in that Aharon was the epitome of mercy, combining kindness and might.
  
  
  
  
  
  
  
  
  
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  And you will be our eyes. You will show us the way. One might ask: Since the Bnei Yisroel were travelling according to the Cloud and it showed them the way, what need did they have for Yisro? The answer is that Moshe said this to strengthen the heart of those of little faith among them, who would be comforted and strengthened knowing they had a leader of flesh and blood.
  
  
  
  
  
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  An enormous blow. Why did Moshe not pray for them? The answer is possibly because he was embarrassed by the enormity of the sin and their lack of faith in Hashem… And that they did not learn the lesson from the previous ones who were burned in the fire. Moreover, he was ashamed of the fact he had complained to Hashem, “Why have you dealt poorly with Your servant”; he was afraid of the Divine Attribute of Justice mentioned in this context, “the wrath of Hashem was incited upon the people”.
  
  
  
  
  
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  To Hashem, saying. The reason the Torah writes “saying” is that Moshe’s prayer was said out loud and not in thought. This is as the Sages said: One who prays should enunciate the words out loud. This is so the letters will be portrayed by the person’s breath, in voice, spirit, and speech, and the prayer, portrayed by his breath, will be uplifted to Hashem.
  
  
  
  
  
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  And Moshe called. Why was he called Yehoshua a number of times in the Torah before he was sent on this mission? The answer is that the Torah did not want to use another name for him in honor of Moshe who would call him Yehoshua in the future. Here, he was called Hosheia the son of Nun to reveal that his original name was Hosheia and that Moshe called him Yehoshua before he was sent as a spy.
  
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  And they carried it between two on a pole. I saw in a Midrash that these two were Yehoshua and Caleiv. When the grapes are connected to the vine the branch is called a זמורה, and after they are detached it is called a מוט All the ten spies together did not have the strength to carry that מוט, but Yehoshua and Caleiv could carry it by themselves. This was a hint that they would be worthy of entering the Land and they would have an inheritance in it.
  
  
  
  
  
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  Surely you shall [not] come. It could be that since the word of Hashem in this section was to both Moshe and Aharon, then they were included in the oath, “surely you shall [not] come.” This is a hint that even these great righteous leaders were to die in the desert and their merit did not assist them to enter the Land. Furthermore, this also hints that just as the people and Moshe and Aharon died together in the desert and did not merit to enter the Land, so too, the people will arise in the Resurrection together with Moshe and Aharon, and Moshe and Aharon will lead them into the Land. There, they will be the shepherds of the people as they once were. After the generation of the desert, who received the Torah and witnessed the awesome Giving of the Torah and the honor of Hashem, have accepted their punishment, they will be resurrected and elevated to an even higher level than before.
  
  
  
  
  
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  For he has denigrated the word of Hashem. The entire Torah is included in the phrase “the word of Hashem,” since he intentionally worshiped idols he has denigrated the entire Torah.  
  It is also possible to explain “the word of Hashem” as referring to the first ‘word’ of the Decalogue (Ten Commandments), because he transgressed the commandment “I am Hashem your God” and denigrated the Divine. And he has violated His commandment refers to the negative commandment of “You must not have any other gods,” which he violated and transgressed.  
  This is in the way of the plain meaning, but according to <i>Midrash</i>: “For he has denigrated the word of Hashem” — this refers to one who distorts the Torah’s meaning or a heretic. Our Sages derived from here that a Torah scholar is called “the word of Hashem” because he speaks the words of Hashem and brings righteousness to the many. A heretic who denigrates him has denigrated the word of Hashem.
  
  
  
  
  
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  They fell upon their faces. They did so to pray. This is a source for falling on one’s face during <i>Tachanun</i> in the prayer service, which has three deeper meanings: 1) Fear of the Divine presence; 2) to show one’s pain and submissiveness; and 3) to show that one’s senses are bound and one’s feelings are annulled. The first, fear of the Divine presence, is so that one will be suffused with contrition and modesty, for covering one’s face is a mannerism of humility and shame. One who prays should have the intention that the Divine presence is before him, and therefore the Sages added the practice of covering one’s face to the facets of prayer, with the goal of attaining fear of Hashem.  
  The second meaning is that by falling on one’s face one indicates his pain and submissiveness, which are the main points of repentance. As a result, his prayer is accepted and Hashem will be concerned about his pain and answer his request.  
  The third meaning is binding the senses and annulling feeling — by falling on one’s face he covers his eyes and closes his mouth, thereby indicating that he sees neither personal harm nor benefit for himself. He is completely oblivious to his affairs and realizes he cannot achieve his desire unless Hashem agrees to it. His feelings are annulled and he is bound from being able to achieve his desire, his eyes and mouth are closed, unable to see and talk, with the exception of doing Hashem’s will.
  
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  And they perished from among the assembly. This is proof that those who rebel against the Torah and want to uproot its foundations have no portion in the World to Come. This is the meaning of, “perished from among the assembly” — for all the assembly of Yisroel has a portion in the World to Come — and these men lost their portion from among the assembly.
  
  
  
  
  
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  So as not to be like Korach. The Sages derived from this verse that whoever holds onto a dispute transgresses a negative commandment.
  
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  Between the dead and between the living. It seems to me that if the verse said, “between the dead and the living,” without the word “between” a second time, it would imply that there were dead persons in front of Aharon and there were no living persons among them, and there were living persons behind him without any dead persons among them, and Aharon stood in the middle. However, now that it says, “between the dead and between the living,” the verse teaches that there were dead persons before him and behind him, as well as living persons both in front of him and behind him, and he was in the middle. This was when he came and offered the incense, for then the plague was immediately halted, and the people of Israel remained as he found them.
  
  
  
  
  
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  Behold I have given you. This refers to the twenty-four gifts: ten gifts in the <i>Beis HaMikdash</i>, ten in the outlying areas, and four in Jerusalem, as follows: Ten in the <i>Mikdash</i>: Sin-offering from an animal, sin-offering from fowl, guilt-offering, guilt-offering out of doubt, congregational peace-offerings, <i>log</i>-measure of oil of a <i>metzora</i>, the two loaves, showbread, remainder of the meal-offering, and excess of the Omer-offering. Four in Jerusalem: Firstborn, first fruits, ram of the <i>Nazir</i>, and hides of sacrifices. Ten in the outlying areas: <i>Terumah</i>, <i>terumah</i> from tithes, <i>challah</i>, first gifts from shearing sheep, the gifts from slaughtering — foreleg, cheeks and stomach, redemption of the firstborn, firstborn donkey, estate field, field devoted, and theft from a proselyte.
  
  
  
  
  
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  One who touches the corpse. This is the source for our custom of washing one’s hands after coming into contact with the dead; the custom is a hint to the water of the heifer’s ashes. Additionally, it hints at the resuscitation of the dead, when the entire world will be purified from impurities. The plants used are also a hint to this, because grass shrivels and dries up in the evening and blossoms in the morning, as it says (Tehillim 72:16): “and they will blossom forth from the city like the grass of the earth”.
  
  
  
  
  
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  There was no water for the community. Because the well was in the merit of Miriam who had the merit of water from the incident with Moshe (Shemos 2:4): “[The child’s] sister stood herself at a distance”.
  
  
  
  
  
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  There is no food. Although they had the manna every day and abundant water from the rock, in essence, they were complaining about their unusual position relative to all other nations. Their food and water was like no one else, for other nations had enough bread for satiation, not to mention water, whether they were worthy or not. But the mode of the Bnei Yisroel in food and drink was a complete innovation, for they never had food to last for a number of days, unlike the other nations, who continuously possess a supply of food. Bnei Yisroel only had a day’s supply of food, and even water, which everyone else enjoys for free, had ceased when Miriam died. The reason Hashem acted this way with them was to accustom them to behave with faith and trust in Hashem. Since they sinned by expressing slander they were punished by the serpent, who spoke slanderously.
  
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  Make yourself. Hashem said: I forgive them for speaking against Me in the merit of your prayer, Moshe, but for speaking against you — make yourself a consuming snake — you have to make something with your hands to publicize how difficult it is before Me that someone speaks against My prophet.
  
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  From the wilderness a gift. In <i>Tanchuma</i>: If a person makes himself <i>hefker</i> (like abandoned property) while toiling in Torah study, as a wilderness which is <i>hefker</i> to all, then the Torah will be given to him as a gift, as it says, “From the wilderness a gift.” Once it has been given to him as a gift, he will be an inheritance of Hashem, as it says, “and from the gift נחליאל (inheritance of Hashem).” Since he has become Hashem’s inheritance, he will be elevated to greatness. But if he is arrogant, Hashem will humiliate him, as it says, “And from the heights to the valley.” If he repents, Hashem will lift him back up, as it says (Yishayahu 40:4): “Every valley shall be raised”.
  
  
  
  
  
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  And said to Balak’s servants. The verse above (v. 13) mentions, Balak's dignitaries, regarding those messengers who were inferior, whereas these who were greater in number and of higher rank are called Balak's servants. This can be explained as follows: Bil'am was haughty and pompous. The first messengers who came to him with humility and spoke politely to him, therefore they are referred to as dignitaries. However, these messengers who spoke to him with arrogance (v. 16), The following is a message from Balak etc, are referred to as servants. This means to convey that second messengers were lowlier in Bil'am's eyes; he regarded them only as servants.
  
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  The donkey turned aside from the way. The wicked Bil'am had a tremendous desire to curse Israel. There is no person who would see all the hints along the road that Bil'am saw and not go back — especially a soothsayer and sorcerer such as Bil'am… It was hinted to him to cease walking forward and to abstain from going onward because Hashem's will is not in agreement with the way he is going… And furthermore, consider the great miracle that was performed through the donkey's speech. This was meant to explain to Bil'am that his intention was corrupt regarding his power of speech and to make known to him, Who gives speech to man, or who makes him unable to speak? (<i>Shemos</i> 4:11). Behold, Hashem is able to withhold the power of speech from him and to place it in the donkey's mouth. Therefore, he should not pride himself on his power of speech…
  
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  Because you have ridiculed me. Bil'am should have been amazed at this great wonder that the donkey was speaking, and he should have trembled from this extraordinary miracle that confounded all those who were traveling with him… But due to his cruelty, his evil nature, and his great desire to go with them, he comprehended the situation as if it were ordinary. Therefore, he responded as a person who is speaking to his friend, because you have ridiculed me. Regarding the dignitaries of Moav and his two attendants who saw this wonder did not ask or say anything, it could be explained that they were all ahead of Bil'am on the road and did not see it. Alternatively, perhaps they were all traveling side by side and none of them saw or heard except for Bil'am, which happens to people who experience Divine inspiration.
  
  
  
  
  
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  From Aram has Balak, King of Moav, brought me. Bil'am is saying: How foolish Balak is for taking me away from my homeland to curse this People which is called Hashem's portion. If not for them, neither of us would exist. For in the merit of Avraham, Lot was saved, and Balak the King of Moav was descended from him, as the verse says (Bereishis 19:29), When Hashem destroyed the cities of the plain; Hashem remembered Avraham, and He sent Lot out of the upheaval. And in the merit of Yaakov, I exist — at first Lavan had no sons, but only daughters. After Yaakov came to him, Lavan merited having sons [from whom I am descended] … and now Balak is telling me to curse both of them? It turns out that both of us are ingrates.
  
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  Who can count the dust. According to Kaballah it would seem correct to explain who can count the dust of Yaakov as a hint to the revival of the dead. For after explaining the time of redemption in the End of Days when Israel shall dwell alone, mention of revival of the dead immediately follows. And the verse says who can count the dust of Yaakov, which is referring to those who are asleep in the dust; when the time arrives for the revival of the dead, they will be countless without number… It is well known that the World of Souls is where a person enters immediately after departing from This World. Therefore, Bil'am asked that he should merit the World of Souls immediately after death, which is the death of the righteous. Beyond that, he asked that, in the End of Days, he should merit the World to Come which awaits anyone who is now in the World of Souls. This is the intention of and let my end be like his.
  
  
  
  
  
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  This is the declaration of the man. Bil'am refers to himself as the גבר (chicken), for he has compared himself to the chicken that knows how to determine the time. There are none in the world that are able to determine the moment of Hashem's wrath except for Bil'am out of all the people, and except for the chicken out of all the birds. Furthermore they [the Sages] say: the chickens call out seven times during the night and regarding Bil'am, too, it says that he set forth his parable seven times. The chickens are the most unchaste out of all the birds, therefore they are unfit to be sacrificed upon the altar. Bil'am, too, was unchaste.
  
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  Come, I will advise you. Bil'am prophesized to Balak that his nation will not fall into the hands of Yisroel now, but rather in the End of Days. Bil'am said four separate prophecies. The first one said that Yisroel is Hashem's portion and inheritance, as it says (v. 23:9), A people which shall dwell alone and will not be reckoned among the nations. The second one said that they will conquer the land and defeat mighty kings, as it says (v. 24:9), being a lion, who would dare rouse him? The third one depicted them dwelling in the land in peace and tranquility, as the verse says (v. 5), How goodly are your tents, Yaakov. Furthermore, they will appoint a king who will conquer Agag and the monarchy of Yisroel will be uplifted. Now, in this fourth prophecy, the subject of the Moshiach is added. Therefore, the matter is far off in the distance, as the verse says (v. 17), I see it but not now, I perceive it but not in the near future.
  
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  I see it but not now. According to the Midrash: I see it but not now refers to Dovid; I perceive it but not in the near future refers to the Moshiach. A star has gone forth from Yaakov refers to Dovid; and a staff has arisen from Yisroel refers to the Moshiach. Which will smash the corners of Moav refers to Dovid; and impale all of the sons of Sheis refers to the Moshiach.
  
  
  
  
  
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  Take all the leaders of the people. This was not a commandment to kill the leaders of the people, but rather they should all be gathered together while the leaders are stood on display. 
  Facing the sun. That Hashem's name shall be sanctified in public just as it was desecrated in public. Alternatively, facing the sun signifies that they shall hang all the while the sun is in the world. As soon as the sun sets, they shall be buried.
  
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  When he saw this — Pinchas the son of Elazar. This <i>mitzvah</i> was beneficial to Pinchas in This World and in the Next World. In This World he received the priestly gifts, his descendants will be priests and, furthermore, he lived to be four hundred years old. In the Next World he will be granted the attribute of peace (שלום) and, when he passed on after four hundred years, he merited eternal life.
  
  
  
  
  
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  Six hundred and one thousand. This count and the count in the Sinai Desert, which amounted to 603,550, did not include the total number of Yisroel, for they are unlimited and countless. We cannot know from this count the actual number of Yisroel, for the counts were only for those aged twenty and over, all those who went forth to the army. There were certainly many who were less than twenty years of age, and many over twenty who were elderly or sick and weak. They were not counted because they were not fit for the army. We can never know the number of Yisroel in all the generations, and we cannot exactly research their number in any particular time, for who can count what is countless and has no number? Behold, Bnei Yisroel are promised (Bereishis 32:13): “And I will make your offspring like the sands of the sea, which are too numerous to count”.
  
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  Only by lot. The lottery was needed for the inferior portion or the superior one. Someone who received a superior portion from the lottery would keep it, and someone who received an inferior portion by lottery would receive monetary compensation from the one who received the superior portion.  
  Each tribe would divide its portion by paternal houses, according to the fathers who went out from Egypt. A tribe that had many paternal houses during the Exodus from Egypt received many portions, although their population was less now, as it says: According to the names of their fathers’ tribes should they inherit it — these are persons who went out of Egypt, which excludes proselytes.
  
  
  
  
  
  
  
  
  
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  My offering. This refers to the blood, or, alternatively, includes salt. This is the reason why we dip bread in salt when we make a blessing on it, for an offering is called bread.
  
  
  
  
  
  
  
  
  
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  A vow to Adonoy. In the plain meaning, Scripture juxtaposes Hashem’s name to the word “vow” — a vow to Adonoy — not because a vow or oath requires the mention of Hashem’s name; rather, it is to teach that the vow takes effect even on items that are “to Adonoy,” such as someone who made a vow to annul a commandment. In this case it is prohibited for him to perform the commandment unless he regrets and releases himself from the vow. The halachah is not so regarding an oath, however. Someone who takes an oath to annul a commandment is liable for lashes for taking an oath in vain. The reason for this difference is that a vow causes an item to become prohibited on a person, and the item in question is not something already bound under oath from the time of accepting the Torah on Mount Sinai. However, when taking an oath a person prohibits himself on the item, and he is already subject to an oath from the time of accepting the Torah on Mount Sinai. An oath cannot take effect on a previously existing oath.
  
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  [But] if a woman makes a vow. The laws of a woman making a vow are divided into four parts, as follows: <i>Na’arah</i> (in her youth), <i>arusah</i> (a woman in the preliminary <i>erusin</i> stage of marriage, when the couple are considered man and wife, but do not live in the same home, or engage in marital relations), <i>nesuah</i> (who has entered her husband’s home and the couple engage in marital relations), and widow. A <i>na’arah</i> is a post-minor girl in the six month stage from the beginning of her twelfth year. If she has a father, she is under her father’s jurisdiction and he can nullify her vows and oaths on the day he hears them. This is because it is presumed that she makes the vow on condition that her father approves, and it is considered as if she explicitly made such a condition. This is not so concerning a son. After this six month period she is termed a <i>bogeres</i>, and considered under her own jurisdiction and no longer under her father’s jurisdiction. All her vows and oaths are like those of a widow or divorcee. An <i>arusah</i> is referred to in (v. 7): “If she is to a man and her vows were upon herself”—the language of הויה (is) refers to <i>erusin</i>. At this stage, the father alone or the husband alone cannot nullify her vow, only the two together can nullify. Thus, it is considered as if she explicitly made the vow conditional on their support. They both need to hear about it on the same day and nullify it on that day. If the husband dies, she returns to the jurisdiction of her father. If her father dies after she was betrothed and she made a vow after his death, the husband cannot nullify the vow until she enters the <i>chuppah</i> [becoming a <i>nesuah</i>].
  
  
  
  
  
  
  
  
  
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  We (נחנו) will cross over. It should have said אנחנו (we). The answer is that since that the tribe of Gad was powerful and mighty, and they were praised with the phrase, “armed for battle before Adonoy,” they diminished themselves with the word נחנו, in humility and self-abasement, as in the phrase (Shemos 16:7): “ונחנו מה (but what are we)”.
  
  
  
  
  
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  These are the journeys. The narrative about the journeys provides a benefit in that it hints of the future, for all the words of the prophets demonstrate that the final redemption will resemble the first. Bnei Yisroel departed from Egypt and went into the Wilderness during the first redemption, and so too, in the final redemption, many of them will go out to the Wilderness and they will pass through these same places. The Holy One, Blessed is He, will provide for them and guide them, as he did for Bnei Yisroel in the Wilderness. This is as the prophet prophesized (Yechezkel 20:35): “And I shall bring you to the wilderness of the peoples”.
  
  
  
  
  
  
  
  
  
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  So that a murderer can flee there. But he does not have to receive the death penalty, since he did not kill intentionally. This law teaches us that the heart (intention) is the most important part of a person and the essential part of all <i>mitzvos</i> and all <i>aveiros</i> (sins). Hence he is punished with exile and not with death, since his heart did not agree with the murder. There is no obligation for punishment with the death penalty until the body and the heart are partners in that murder, the body in the action and the heart in intention. Since both of them did not agree to this, he is exiled and not executed. The same with <i>mitzvos</i>, everything depends on the heart. If a person did a mitzvah and did not have intention to do it for the Sake of Heaven, he does not have any reward for it, since a person should have intention to do the <i>mitzvos</i> for the sake of Heaven.
  
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  Do not pollute the land — anyone who performs evil in secret is called ‘polluting’.
  
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  They will be afraid of you, so you must be extremely cautious. If, when they are afraid of you, the verse states that you must be extremely cautious, when we are afraid of them, how much more so must we be cautious. Rabbi Yehoshua said in the name of Rabbi Levi: “They will be afraid of you, so you must be extremely cautious.” If you want them to be afraid of you, involve yourself in Torah, as the verse states, “Be extremely cautious for your lives” (Devarim 4:15), which refers to learning Torah.
  
  
  
  
  
  
  
  
  
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  Do not add. A person should not try to be clever with the mitzvos, saying, “I will add on to what Hashem has commanded” and think that this addition is what Hashem wants. Therefore the verse states: “Do not add,” because the Torah is complete and does not require any additions or subtractions. Anyone who adds to it really subtracts from it.
  
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  And you will find Him. Moshe should have said this in the plural, that all of you will find him. However if he would have said it this way, it may have appeared that only those groups who seek Hashem in exile will find him, but not each individual. This is because the merit of a group is greater than that of an individual, as the Sages say, that Hashem never despises the prayers of a group. For this reason Moshe said this statement in the singular, to teach you that even an individual can find Hashem when he searches with all his heart and all his soul. He is not drawn after the group and does not have to be part of a large number.
  
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  Moshe says that it is not appropriate for Hashem to let you off from the sin of idolatry without punishment, because there is no other nation that owes as much to Hashem as you owe Him. If you inquire about the early years you will find that Hashem did not bring any other nation near to Him except for you.
   It stands to reason that every person must serve the Creator and praise Him, but their obligation is not as great as that of the Jewish people… Similarly we find that idolaters are not worthy to mention Hashem’s unique name, nor to bless Him. Only Yisroel may do so, as the verse states, “And we will bless Hashem” (Tehillim 115:18).
  
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  Through tests. This refers to the tests, as Moshe said to Hashem, “Have this glory over me” (Shemos 8:5). With signs. The signs of the staff, as the verse states, “What is that in your hand” (Shemos 4:2). And with wonders. This refers to the ten plagues. And through warfare. At the saw, or with the plague of the killing of the firstborn, and the judgments that Hashem wrought over the idols of Egypt. And with a strong arm. That the Jews left Egypt with a mighty hand. And an outstretched arm. With the pillar of fire and the clouds of glory. And with great displays. The splitting of the Red Sea for Yisroel and the Egyptians drowning in it.
  
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  And will restore to your perception. This is a positive mitzvah from the Torah to know Hashem. We are commanded to know Him and to investigate His Unity, and to not rely solely on tradition. This knowledge is from studying His actions and wonders, and his creations from highest to lowest. This knowledge is possible, but knowledge of His Essence is impossible.
  
  
  
  
  
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  Preserve. In the first set of Ten Commandments the Torah uses the word, “Remember” and here it states, “Preserve.” The explanation of this is in order to obligate women in the mitzvos of kiddush and havdalah, even though they are positive, time-bound mitzvos, from which women are usually exempt. The Torah connects the remembrance of the sanctity of Shabbos to the preserving of the melachos, regarding which both men and women are commanded. Therefore the Talmud explains: Anyone who is commanded in preserving is also commanded in remembering. 
  
   As Hashem, your God, commanded you. At Mount Sinai, which is why it states, “Hashem spoke” (Shemos 20:1).
  
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  Do not desire. In the first set of Ten Commandments it states, “Do not covet your neighbor’s house” (Shemos 20:4). This means that you should not desire it even if you intend to pay for it. In other words, do not desire it and think in your heart that this thought will lead you to purchase it, for this would transgress the prohibition of “Do not desire”.
  
  
  
  
  
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  You are to love Hashem. Since we have no other God but Hashem alone, you are obligated to love Him and to fulfill his mitzvos out of love for him. For one who fulfills the mitzvos out of fear is not serving Hashem completely. The concept of love means that a person should contemplate Hashem’s Torah and His mitzvos, and see Hashem through them, and gain ultimate pleasure through that understanding. Therefore immediately afterwards the verse states, “And these words” which means that you must make Hashem beloved amongst people as Avrohom did. Hashem refers to Avrohom as “Avrohom the one I love” (Yishaya 41:8). Our Sages have explained this to us, that Hashem loves someone who finds everyone righteous and brings them close to the World to Come, and for this reason the verse brings a proof from Avrohom…
  With all your heart. The heart is the seat of the intellectual soul, and it is also the first organ formed in a fetus and the last organ that dies, therefore the verse states, “With all your heart,” meaning until the final moment of death… 
  And with all your might [<i>me’odecha</i>]. This word is similar to the word “much” [<i>me’od</i>]. In other words, it means love Hashem a lot. The explanation is that your money should not be more important to you than the mitzvos, for one should never worry about spending money on mitzvos. Even if one is unable to find a lulav and esrog without spending a large sum of money, he should not think of his money, but should purchase them… And our Sages have already told us that one must add up to an extra third in order to perform a mitzvah in a more beautiful way.
  
  
  
  
  
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  You will be blessed more than all the peoples. More than any other nation … or by every other nation. All of them will bless you and admit to your greatness.
  
  
  
  
  
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  In order to oppress you and in order to test you. All of the suffering in the desert, and all the great troubles that befell Yisroel, were all only in order to test them, to accustom them to trust in Hashem and to place faith in Hashem within their hearts, until it became part of their nature.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  To give them. The verse teaches you that the land of Israel was given to the Jewish people forever, like the heaven is over the earth forever. If you are exiled from the land, you will return to it. No other nation will possess it or settle it except for the Jewish people.
  
  
  
  
  
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  Rather at the place. This place is Mount Moriah. It was well known amongst the nations, for they had a tradition as to its holiness. Furthermore the Jews in the desert knew of it because they had received the tradition from the forefathers, because that was the site of the binding of Yitzchak. Rambam (Moreh Nevuchim 3:45) explains the reason that the verse does not state explicitly that it was the well-known Mount Moriah. He writes that there are three reasons for hiding the name. 1. If the nations of the world would know that in that place prayers are accepted and sacrifices find favor, all the nations would want to possess it, and it would increase fighting and killing amongst the nations. 2. If the Canaanites who dwelt in the land at that time would know that in the future Yisroel will conquer their land and serve Hashem in that place and offer their sacrifices there, they would have destroyed that mountain as much as possible. 3. The tribes of Yisroel would argue with each other, each wanting that place within their tribal inheritance.
  
  
  
  
  
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  After Hashem. Follow after His attributes, as the verse states, “you will go in His ways” (Devarim 28:9). Fear Him. Do not try to investigate His essence, but only his actions.  
  Keep his commandments. This refers to the Written Torah, which contains the 613 <i>mitzvos</i>. 
   Heed His voice. This refers to the prophets, and also includes all of the Oral Torah, which is a tradition from the prophets. 
  Serve Him.  This refers to prayer. And cleave to Him. Even when you are busy with your own activities, your thoughts should be attached to Him, and do not separate yourselves from Him for even a moment.
  
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  You must surely execute him. The words of Torah are entirely compassionate, and were received from the Master of mercy. When he commands us to execute someone who is guilty He does not mean that we should do this as revenge, since he is liable. This would accustom us to behave in ways which are cruel. Rather, the intent is to have mercy on all those who remain.
  
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  You must investigate. They would check the witnesses with seven investigations, which <i>shemitah</i> cycle, which year, which month, which day, what time and in which location was the crime committed. They would further check them with seven checks. This questions were not an essential part of the testimony, and the testimony does not depend upon them. For example, they would ask what color clothes the victim was wearing, or the murderer, whether the ground where he was killed was white earth or red, and similar questions.
  
  
  
  
  
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  You must surely tithe [<i>aser te’aser</i>]. The simple reading is that after you have given the first tithe to the Levi you mu stake the second tithe for yourself and bring it to Yerushalayim to eat.
  
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  … However, Rabbi Yochanan used to explain that it means take tithes [<i>aser</i>] so that you will become rich [<i>te’asher</i>], so that you will be able to continue giving tithes in years to come. This is certainly a test, and the Torah says, “Do not test Hashem” (Devarim 6:16). However our Sages have already taught that this is the one exception, where it is permitted to test Hashem, based on the verse, “Bring all the tithe into the store-house, that there may be food in My house, and test Me please with this” (Malachi 3:10).
  
  
  
  
  
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  For, as a consequence of this thing, Hashem, your God, will bless you. I will awaken you to the importance of this <i>mitzvah</i>, which we inherited from Avrohom Avinu, and explain its hidden meaning to you. Know, that a poor person spreads Hashem’s attribute of strict justice, for the attribute of justice is spread before him. This is the explanation of the statement of the Sages that a poor person is considered like one who is dead. And the rich person who has blessings upon him, spreads Hashem’s attribute of mercy… So one who gives charity lights up the eyes of the poor and receives his blessing from him. Therefore the Torah warns that all its ways are pleasant, and all its paths are peace. A person should accustom himself in the attribute of mercy, to give charity to the poor from his blessing, and through doing so he will combine the attribute of mercy with the attribute of strict justice.
  
  
  
  
  
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  You may depart in the morning. In the morning of the first day of <i>Pesach</i>… On the first festival day one must sleep overnight and the following morning which is the intermediate day of the festival, one may return home. This will give sufficient time to return home and return before the festival of Shavuos. Our Sages have said that the land of Israel is 400 <i>parsa </i>by 400 <i>parsa</i>. The <i>Beis HaMikdosh</i> was in the middle of the country. That means the furthest that anyone had to travel was 200 <i>parsa</i>. It would take an average person 20 days to travel 200 <i>parsa</i>, at the rate of 10 <i>parsa </i>per day, which means 40 days to go home and return. In addition there would be eight days of Shabbos during that time and the final day of Pesach when travelling is prohibited.
  
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  Pursue absolute justice. The simple meaning is warning that a person should act justly in his actions and his words. It is with these that a person can possibly harm himself and others. Therefore the word is repeated to teach that if one is just in his words it is a sign that he also just in his actions. Therefore it is appropriate for every Jew to be just in both his words and actions.
  
  
  
  
  
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  By the speech of two witnesses or three witnesses. In the <i>Midrash</i> it states that the mention of three witnesses is added to teach that if all three testify falsely, the third one is punished the same as the other two, even though his testimony neither added nor subtracted from the testimony of the first two, for their testimony alone would have been sufficient to find the accused innocent or guilty. From here Rabbi Akiva would proof the reward for the righteous. If one who is only peripheral to the performance of a sin is punished like the ones who actually perform the sin, how much more will one who is peripheral to the performance of a mitzvah be assured of reward like the ones who actually perform the mitzvah. For Hashem’s attribute of goodness is five hundred times greater than His attribute of punishing.
  
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  Appoint over yourself a king. The Midrashic interpretation is that you should appoint a king over yourself, that the fear of him should be upon you. One may not ride on the king’s horse, nor sit on his throne, nor make use of his scepter or crown, or any of his other possessions. Even if the king forgoes his honor, one must still honor him. When a king dies his property is burned so that nobody else makes use of it. Similarly no one else may make use of his servants except another king… Even a prophet must bow down before a king, as the verse states, “And they told the king, saying: 'Behold Nathan the prophet.' And when he came before the king, he bowed down before the king with his face to the ground” (I Melochim 1:23). A king stands before the <i>Kohen Gadol</i> when he needs to ask for judgment from the <i>Urim ve-Tumim</i>.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  His father and his mother are to grasp him. Unless they both want to take him. If either his mother or his father forgives him before his sentence is passed he is exempt.
  
  
  
  
  
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  You must surely return them. This is the way of kindness and mercy, to teach that we are one nation, with one Father, and He wants us to do what is best for others, and to have mercy on his money. Whether the lost item is an animal, or an inanimate object, it must be returned.
  
  
  
  
  
  
  
  
  
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  Do not enter his house. Neither the creditor, nor an emissary of the <i>Beis Din </i>may enter his house. This is the attribute of mercy, that the Torah is concerned for the embarrassment of the borrower if others would search through his home. Another reason is so that they do not come to fighting and murder.
  
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  A widow’s garment. This verse adds a second prohibition, because a widow is always close to tears and she is downtrodden. The Torah warns several times to protect her. Our Sages have explained that this applies even to the widow of a king.
  
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  You may not strip it. A midrashic explanation is: Do make yourself great over the poor if you are kind to them and allow them to take the olives at the foot of the tree. It is appropriate for a person to do kindness for others and not publicize it.
  
  
  
  
  
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  She will remove his shoe. The simple explanation of the reason for this mitzva of <i>yibbum</i> is in order that the property of the deceased should remain in the family and a stranger should not rule over the wife of the deceased or his property. This is implied in the verse, “Let the wife of the dead man not marry outside the family to a strange man.” In this way the mind of the deceased is appeased, for he would prefer that his property and wife would go to his brothers than to anyone else. The reason for <i>chalitzah</i> is that as long as the brother-in-law wishes to perform levirate marriage, he gives children to his deceased brother and it is as if his brother is still alive. When he does not perform levirate marriage and does not give children to his brother, it is as if his brother dies. He must mourn over him. Therefore the sister-in-law removes his shoe, which is a sign of mourning. 
  According to the midrashic interpretation levirate marriage is a statute for which we do not know the reason.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  With a faithless nation. This refers to the exile by Yishmael. The Torah refers to it as “faithless” because the nation Yishmael made himself a stranger to his brother nation, and stood and watched on the day of the destruction of the Beis HaMikdosh (Rabbeinu Bechaye).
  
  
  
  
  
  
  
  
  
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  Moshe, Hashem’s servant. He was not called a servant until he died. During his lifetime the verse refers to him as “A man of God.” Now, at the end of the <i>parsha</i>, after his death, he is called “Hashem’s servant.” This refers to the great heights that he attained. A servant is familiar with his master, and enters with him into the most intimate rooms, and serves him constantly. Our Sages have said explicitly: The righteous are greater after their death than in their lifetime.” We find that a person is not called “holy” until his death, as the verse states, “To the holy ones who are in the land” (Tehillim 16:3). Our Sages explain that this refers to the patriarchs who died… and based on this they established the prayer, “The holy ones will praise you daily, <i>Selah</i>.” This praise is from the soul of the righteous people.